Origin of the "Reorganized" Church and the Question of Succession

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Origin of the "Reorganized' 1 Church

AND THE

Que&ion of Succession

BY

Elder Joseph F. Smith, Jr.

Salt Lake Cily
THE DESERET NEWS

1909

COPYRIGHT, 1909,

BY
JOSEPH F. SMITH,

Truitce-in-Truit for the Church of
Je*us Chrift of Latter-Day Sainti.

INTRODUCTION.

During the summer of 1906 and continuing until the
summer of 1907, a number of Reorganite ministers who
were engaged in missionary work in Salt Lake City and
Ogden, were greatly encouraged by one or two apostates
and the local anti-"Mormon" press. Their method of pros-
elyting was of the usual nature, a tirade of abuse and false
accusation hurled at the authorities of the Church. En-
couraged by the anti-"Mormon" help, they became extreme-
ly vindictive in their references to President Brigham
Young and the present Church authorities. Their sermons
were so bitter and malignant — which has been the character
of most of their work from the beginning, in Utah — that
they raised considerable protest from many respectable citi-
zens. Even non-"Mormons" declared that in no other com-
munity would such vicious attacks be tolerated. It ap-
peared at times that these missionaries were attempting to
provoke the "Mormon" people to some act of violence, that
it might be seized upon and published to the world through
the anti-"Mormon" press that they had been mobbed, and
thus capital for their cause be made of it. Fortunately
they were not molested to the credit of the people so con-
stantly abused. One of these meetings was attended by a
prominent gentleman from the East who was somewhat ac-
quainted with Utah and her people, he said, in conver-
sation with the writer a few days later, that never in his
experience has he witnessed such a thing before. "If that
fellow" — referring to a Reorganite who has since been
promoted in his church — "should come to our town and
abuse the ministers of our church, calling them murderers,

4 ORIGIN OF "REORGANIZED" CHURCH.

thieves and liars, as he did Brigham Young and your
churchmen, we would kick him off the streets."

While this agitation was going on, a number of the
young people of Ogden appealed to their stake presidency
asking that some reply to those assaults be made for the
benefit of those who were not gounded in the faith, and in
danger of being deceived. Acting on this request the presi-
dency of the Weber Stake invited the writer to speak along
these lines in the Ogden Tabernacle. The invitation was
accepted and two discourses were delivered, the first, March
10, 1907, on the subject of the "Origin of the Reorganized
Church," and the other April 28, 1907, on the question of
"Succession." These remarks were subsequently published
in the Deseret News, and many requests were received
asking that they be published in pamphlet form, where they
could be preserved by those who had to meet the ministers
of the "Reorganization." An edition was therefore pub-
lished in the summer of 1907, which has been disposed of,
evidently without supplying the demand, for in the sum-
mer of 1909 the orders for the pamphlet were so great
that it was deemed necessary to issue a second edition.
In the meantime a reply appeared in the Saints' Herald,
commencing with the issue of June 30, and ending with that
of July 21, 1909. This reply will be remembered more for
the unfair way matters were treated and the fact that the
greater part of the evidence was left untouched, than for
any merit in the argument presented- Wherever it was
deemed necessary, for the sake of those who may be de-
ceived, answers are given in this work in footnote references
to the argument set forth in the Reorganite "defense."
However, there was nothing presented in the "defense" that
really required any reply; by reading carefully the dis-
courses mentioned, the ordinary reader can readily per-

INTRODUCTION. * 5

ceive the trickery, deception and sophistry, of the Reorganite
reply.

Part one of this book contains the discourse delivered
in Ogden on the "Origin of the 'Reorganized' Church;"
part two contains the discourse on the "Succession m the
Presidency/' and part three deals with the most prominent
differences existing between the Church and the "Reorgan-
ization," wherein they accuse us of departing from the doc-
trines of the Prophet Joseph Smith. This matter in part
three is added by request of a number of parties who have
had to meet the sophistry of the Reorganite missionaries.

This book is not put forth to replace any other work,
neither with the idea that it will turn Reorganite min-
isters from the folly of their ways; but with the hope that
some honest souls who have been deceived may see the light
and embrace the truth, and that the feet of the weak may be
strengthened in the path of righteousness that they may not
falter on their way. Neither is it intended to be an ex-
haustive treatise of the subjects it contains; the idea has
been in the main, to present matters that have not been
treated elsewhere. — J. F- S., Jr.

Origin of the "Reorganized" Church

The Question of Rejection — Salvation
for the Dead

Remarks made in the Weber Stake Tabernacle, Ogden City,
March 10, 1907, by Elder Joseph F Smith, Jr.

My beloved brethren and sisters and friends: The
great majority of you who are assembled here today are,
without doubt, members of the Church of Jesus Christ of
Latter-day Saints, and I suppose that most of you have a
divine testimony of the truth of this latter-day work — the
Gospel of Christ — which we have received. To you who
have a testimony, my remarks shall not be addressed partic-
ularly, but if you will bear with me in what I have to say
that I may be led to say something that will strengthen
the faith of those who may be weak, or that will encourage
those who have no faith at all, I will feel amply paid.

I am not here for the purpose of assailing any man
for his religion, for we Latter-day Saints hold that every
man is entitled to his religious views and should have the
privilege of worshiping according to the dictates of his
conscience, let him worship, how, where, or what he may.
And we will protect him in this right. But we are opposed
to the custom adopted by certain men who travel through
the settlements of our people abusing the authorities of the
Church, distorting our doctrines and defaming the dead,
for the purpose of destroying the faith and confidence of
the Latter-day Saints. Therefore in treating the subject

8 ORIGIN OF "REORGANIZED" CHURCH.

of the "Reorganized" Church this afternoon, it will be in
the spirit of self-defense-

We will first consider the statement made by the senior
senator from Michigan, Mr. Burrows, in his speech deliv-
ered in the United States Senate on the 11th of last De-
cember. After stating that the membership of the Church
at the martyrdom in 1844, was 50,000 adherents, he contiues :

"The death of Joseph Smith in 1844, carried dismay and de-
moralization throughout the entire membership of the Mormon
Church, scattering its adherents in divers directions and for the
time being seemed to presage the complete overthrow and dis-
solution of the organization. Recovering, however, from the
shock, the scattered bands soon reappeared in various parts
of the country and promulgated their doctrines with increased
zeal, and set to work to reassemble and reorganize their scat-
tered forces, resulting finally in the formation of what is now
known and recognized as the Reorganized Church of Jesus
Christ of Latter-day Saints, with headquarters at Lamoni, Iowa,
and presided over by Joseph Smith, a son of the prophet."

He continues :

"During this period of disintegration one Brigham Young,
who had identified himself with the 'Mormon Organization'
as early as 1832, a man of indomitable will and undaunted cour-
age, bold and unscrupulous, seized upon the occasion of the de-
moralization incident to the death of the prophet to place him-
self at the head of some 5,000 Mormons, and marching over
desert and mountain, established himself with his adherents
in the valley of Salt Lake, July 24, 1847, then Mexican ter-
ritory, where he undoubtedly indulged the hope that the new
doctrine of polygamy about to be publicly proclaimed by him
might be promulgated with impunity and practiced and main-
tained without interference by the United States."*

*This statement that the Latter-day Saints were endeavoring
to get beyond the jurisdiction of the United States, which is re-
peated so often by anti-"Mormon" writers and speakers, in-
cluding many devotees of the "Reorganization," who vainly at-
tempt to prove the disloyalty of the Saints, is rather astonishing
in the face of the facts of history. The exodus to the Rocky
Mountains was undertaken of necessity, as it was from Missouri
to Illinois, because the Saints had been ruthlessly driven from
their homes by armed mobocrats. Notwithstanding this, the
Church came to the Rocky Mountains because the Lord willed
it so, for He permitted the expulsion from Nauvoo that His pur-
poses might be fulfilled. The Prophet Joseph Smith, as early as

SENATOR BURROWS' FALSEHOOD. 9

Now, this is not true. The senior senator from Mich-
igan has here stated the position of the "Reorganized"
Church as capably and clearly as any member of that sect
could possibly have done, and in exactly the same way

1842, received a revelation declaring that the Saints would be
driven to these valleys. That revelation is found in the history
of the Church for Saturday, August 6, 1842. Our friends the
Reorganites, have themselves testified in their more sober
moments to the truth of this grand prediction. In a history
published by them in 1880, and which they said was "the aim
of the publishers to place within the reach of those who cared
to know, a more correct standard from which to determine the
character and work of Joseph Smith, the founder, under divine
direction, of the Church of Jesus Christ of Latter-day Saints,"
"And is the cheapest book published by the (Reorganized)
Church." They record the following:

"Just at this time (1842) also occurred Joseph's first marked
prophecy, on record, concerning the removal of the Saints to
the Rocky Mountains. Says the Record:

"Saturday 6th, (August, 1842). Passed over the river to
Montrose, Iowa, in company with General Adams, Colonel
Brewer, and others, and witnessed the installation of the officers
of the Rising Sun Lodge of Ancient York Masons, at Montrose,
by General James Adams, Deputy Grand Master of Illinois.
While the Deputy Grand Master was engaged in giving the
requisite instructions to the Master Elect, I had a conversation
with a number of brethren, in the shade of the building, on
the subject of our persecutions in Missouri, and the constant
annoyance which has followed us since we were driven from the
State. I prophesied that the Saints would continue to suffer
much affliction, and would be driven to the Rocky Mountains,
many would apostatize, others would be put to death by our
persecutors, or lose their lives in consequence of exposure or dis-
ease, and some would live to go and assist in making settle-
ments and building cities, and see the Saints become a mighty
people in the midst of the Rocky Mountains."

"The exodus is a great historic fact. It would do violence
to history to expunge this record. The Twelve, however, may
have shaped the record thus to fit their own events. It is not
even affirmed that Joseph gave such a revelation to the Church;
but the historical landmark, pointing to the Rocky Mountains,
is this prophecy to his Masonic brethren, on the 6th of August,
1842, just about five years before the feet of the pioneers emerged
from the last mountain gourge into the beautiful valley of the
Great Salt Lake." (Tullidge's Life of Joseph Smith, Lamoni
edition, page 398-9).

In February 1844 a company was selected to go and ex-

10 ORIGIN OF "REORGANIZED" CHURCH.

that they have stated it for the past forty-seven years. Why
he was led to make such a statement he best may know, but
it shows the careful coaching that he has received by mem-
bers of the "Reorganized" Church in their opposition to the
Church of Jesus Christ of Latter-day Saints.

plore Oregon and California (Utah then being a portion of
what was called "Upper California,") for the purpose of select-
ing a site where the Saints could build a city. The minutes of
this meeting say: "At a meeting of the Twelve, at the Mayor's
office, Nauvoo, February 21, 1844, seven o'clock, p. m., Brigham
Young, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John
Taylor, George A. Smith, Willard Richards and four others
being present, called by previous notice, by instruction of Presi-
dent Joseph Smith on the 20th instant, for the purpose of select-
ing a company to explore Oregon and California, and select
a site for a new city for the Saints."

Jonathan Dunham, Phineas H. Young, David D. Yearsley
and David Fullmer, volunteered to go; and Alphonzo Young,
James Emmett, George D. Watt, and Daniel Spencer were re-
quested to go. These brethren were requested to meet with
the council on the following Friday evening at the Assembly
Room, and the history of the Prophet continues: "Met with
the Twelve in the Assembly Room (Friday 23rd) concerning
the Oregon and California Exploring Expedition; Hyrum and
Sidney present. I told them I wanted an exploration of all that
mountain country. Perhaps it would be best to go direct to
Santa Fe. Send twenty-five men: let them preach the Gospel
wherever they go. Let that man go that can raise $500, a good
horse and mule, a double-barrel gun, one barrel rifle, and the
other smooth bore, a saddle and bridle, a pair of revolving
pistols, bowie-knife, and a good saber. Appoint a leader, and
let him beat up for volunteers. I want every man that goes
to be a king and a priest. When he gets on the mountains
he may want to talk with his God; when with the savage
nations have power to govern, etc. If we don't get volunteers
wait until after the election."

On this and other occasions shortly following, these vol-
unteered to go: George D. Watt, Samuel Bent, Joseph A.
Kelting, David Fullmer, James Emmett, Daniel Spencer, Sam-
uel Rolfe, Daniel Avery, Samuel W. Richards, Almon L. Fuller,
Hosea Stout, Thomas S. Edwards, Moses Smith and Rufus
Beach. There were also others. It is also a fact that on the
evening of June 22, 1844, because of persecution, the Prophet
Joseph Smith, his brother Hyrum and a few others crossed
the Mississippi river with the intention of going to the Rocky
Mountains, beyond the persecutions of their enemies. The fol-
lowing day they were accused of cowardice by false friends

ROCKY MOUNTAIN EXPEDITION. 11

In a pamphlet published by that organization in 1864,
the following appears :

"The greater portion of the Church did not follow this
Brigham Young, and in obedience to the revelation in relation
to gathering, remained around about the land of Zion, waiting

who declared that they were fleeing from- the flock in time of
danger. This falsehood so wounded the Prophet who had
stood in the breach from the beginning to protect the Saints,
that he returned to Nauvoo, and gave himself up declaring that
if his life was of no value to his friends, it was of none to him-
self. Four days later he suffered martyrdom, sealing his testi-
mony with his blood.

Mr. George Derry, himself a Reorganite, in the Saints'
Herald for January 31, 1906, in reply to the editor who doubted
that any such intention as a settlement in the West was con-
templated by Joseph Smith, wrote the following:

"In reading the article in Saints' Herald, No. 46, The
Editor at Home/ I got the impression that the writer was in
doubt as to the correct statement of S. W. Richards that he
was one of twenty-five men that were selected by Joseph Smith,
Jr., to go out west to try to find a location for the Saints beyond
the reach of mobs — a condition no doubt desirable in those try-
ing times. S. W. Richards was president of the Church in
the British Isles while I lived in London. I was president of a
branch there and I was often brought in contact with other pre-
siding officers as they met in council every month. The London
conference was composed of forty-two branches, was often
visited by" the president of the mission and his counselors. I
well remember S. W. Richards and others making the same state-
ment at one of our monthly meetings, for they frequently dwelt
at considerable length on the persecutions and trials of the
Saints in that day. I believed the statements then — fifty-three
years ago. I have no reason to reject it now. I have never
heard it disproved. The testimony of S. W. Richards is as true
in 1905 [See Era, Vol. 7, 927] as it was in 1853, that the company
was organized. Recording the facts would not add to their truth-
fulness, I never heard that the company went west, but the com-
pany was organized, although conditions were changed.

"In reading of the wonderful manifestations given in Kirt- / \
land, I find the following vision seen by Joseph Smith: 'I sawv /
Brigham Young standing in a strange land in the far South VI*^ '
and West in a desert place on a rock in the midst of about a
dozen men of color. He was preaching to them in their own
tongue. I saw the twelve apostles of the Lamb that now are
upon the earth standing together in a circle, much fatigued.
I finally saw them in the celestial Kingdom of God.'

"The conditions here stated very much resemble the con-

12 ORIGIN OF "REORGANIZED" CHURCH.

for the Lord to again reveal Himself; and today where there is
one Saint who was in the Church in the days of Joseph the
martyr, now associated with Brigham Young, there are ten of
those old members standing aloof or rejoicing under the ad-
ministration of the word of the Lord through his son Joseph."

SAINTS FOLLOWED PRESIDENT YOUNG.

And this is not true. Now I intend to show that at
the martyrdom the Latter-day Saints followed President
Brigham Young and the Twelve. And too, in accordance
with divine revelation. For we learn in the Doctrine and
Covenants that the quorum of Apostles is equal in authority

ditions existing in Utah extending four hundred miles south
of Salt Lake City. Here is certainly strong indication, if vis-
ions are reliable, that Brigham Young with the rest of the apos-
tles would go to a strange land beyond the bounds of civiliza-
tion. And in view of the mobbings and drivings they had to
endure, is it any wonder that they should seek a quiet resting-
place? Who shall say there was anything dishonorable in or-
ganizing a company by Joseph Smith, Jr., to seek out a quiet
resting-place where they could be free to worship God in peace,
none to make them afraid? The writer seems to have serious
doubts as to the truth of the statements of the two men he met
in Salt Lake City, because we have no record of the preparations
made. I never heard it stated that the company did go west, be-
cause conditions changed, but the fact still remains — the com-
pany was formed, firearms and provisions were agreed upon,
but as to what happened to change the program we have no
record. But that the company was formed under the direction
and choice of Joseph Smith is beyond doubt."

As early as 1831, the Lord in a revelation (Doc. & Cov.
49:25) declared that "Zion shall flourish upon the hills and re-
joice upon the mountains, and shall be assembled together un-
to the place which I have appointed." When Brigham Young
therefore, and the apostles, lead the Church to the valleys of
the mountains, it was in fulfillment of the word of the Lord to
Joseph Smith, uttered first, in March, 1831, second in August
1842, and moreover, it was but carrying out the design of the
Prophet Joseph Smith. When men accuse the Saints of fleeing
to the west desiring to get beyond the borders of the United
States, and of being disloyal to the American government, they
not only place themselves at variance with the facts of history,
but utter a miserable falsehood that merits only the severest
contempt. In B. H. Roberts' "Succession, pages 109 to 126, a
complete array of evidence regarding the exodus as outlined
by Joseph Smith may be found.

THE SAINTS COMMANDED TO GATHER. 13

with the First Presidency and it is their right to take
the lead of Church affairs and the presidency in the absence
of the First Presidency, or when that quorum is invaded by
the death of the President of the Church.

At the time of the martyrdom the Church in and about
Nauvoo, the headquarters, numbered not to exceed 20,000
souls. This information is based on the best possible author-
ity. And while this was not all the Church membership in
the United States, it was the great bulk of the Saints, as the
following will show :

In the Times and Seasons, volume 2, page 274, in a
"Proclamation to the Saints scattered abroad," and signed
by the Presidency Joseph Smith, Sidney Rigdon, and Hyrum
Smith, dated January 15, 1841, we read the following:

"The population of our city is increasing with unparalleled
rapidity, numbering more than 3,000 inhabitants. Every fa-
cility is offered in the city and adjacent country, in Hancock
county, for the successful prosecution of the mechanical arts,
and the pleasing pursuits of agriculture. The waters of the
Mississippi can be successfully used for manufacturing pur-
poses, to an almost unlimited extent.

"Having been instrumental in the hands of our Heavenly
Father in laying a foundation for the gathering of Zion, we
would say, let all those who appreciate the blessings of the
Gospel, and realize the importance of obeying the command-
ments of heaven, who have been blessed of heaven with the
possession of this world's goods, first prepare for the general
gathering, let them dispose of their effects as fast as circum-
stances will possibly admit, without making too great sacrifice,
and remove to our city and county — establish and build up
manufactories in the city, purchase and cultivate farms in the
county — this will secure our permanent inheritance, and pre-
pare the way for the gathering of the poor. This is agree-
able to the order of heaven, and the only principle on which
the gathering can be effected — let the rich, then, and all who
can assist in establishing this place, make every preparation
to come on without delay, and strengthen our hands, and assist
in promoting the happiness of the Saints. This cannot be
too forcibly impressed on the minds of all, and the elders
are hereby instructed to proclaim this word in all places where
the Saints reside, in their public administrations, for this is
according to the instructions we have received from the Lord."

Now, this show's that the Saints ''scattered abroad"

14 ORIGIN OF "REORGANIZED" CHURCH.

were commanded of the Lord to gather at Nauvoo and in
Hancock county, Illinois. It will go without saying that all
the faithful Latter-day Saints would take advantage of this
commandment and therefore the faithful Saints, or the great
majority of them would soon be located at Nauvoo. Again
in this same volume, page 434, we find another proclama-
tion to the Saints abroad, signed by President Joseph Smith,
in which he says :

"The First Presidency of the Church 'of Jesus Christ of
Latter-day Saints, anxious to promote the prosperity of said
Church, feel it their duty to call upon the Saints who reside
out of this county to make preparations to come in, without
delay. This is important and should be attended to by all who
feel an interest in the prosperity of this the corner stone of
Zion. Here the Temple must be raised, the university be built,
and other edifices erected which are necessary for the great
work of the last days; and which can only be done by a con-
centration of energy and enterprise. Let it therefore be under-
stood, that all the stakes, excepting those in this county and in
Lee county, Iowa, are discontinued, and the Saints instructed
to settle in this county as soon as circumstances will permit/'

This was on May 24, 1841, and we find in the same vol-
ume, page 520, an epistle from the Twelve to the "Saints
scattered abroad/' in which the following is found :

"We say to all Saints who desire to do the will of heaven,
arise, and tarry not, but come up hither to the places of gath-
ering as speedily as possible, for the time is rapidly approach-
ing when the Saints will have occasion to regret that they have
so long neglected to assemble themselves together and stand
in holy places awaiting those tremendous events which are so
rapidly approaching the nations of the earth.

"It will be recollected that in a recent communication from
the First Presidency, all places of gathering are discontinued,
excepting Hancock county, 111., and Zarahemla in Lee county,
I. T., opposite Nauvoo."

At the conference of the Church held in October, 1841,
Almon W- Babbitt was disfellowshipped for persuading
Saints who were emigrating to Nauvoo to remain and build
up Kirtland, Ohio, as the minutes say, "until such time as
he shall make satisfaction." This shows how important this
doctrine of gathering was. Therefore the great bulk of the

THE APOSTLES SUSTAINED. 15

Latter-day Saints, at the time of the martyrdom, were located
at Nauvoo and its vicinity.

It is in order now to show that these Latter-day Saints
sustained President Brigham Young and the Twelve.

On the 8th day of August, following the martyrdom, a
special conference was held in Nauvoo at which time the
claims of Sidney Rigdon and the rightful claim of the
Twelve Apostles were presented for the vote of the Latter-
day Saints. At this conference President Young, in ad-
dressing the Saints said :

"I will ask you as quorums, Do you want Brother Rigdon
to stand forward as your leader, your guide, your spokesman?
President Rigdon wants me to bring up the other question first,
and that is, Does the Church want, and is it their only desire
to sustain the Twelve as the First Presidency of this people?
* * * * All that are in favor of this, in all the congregation
of the Saints manifest it by holding up the right hand. (There
was a universal vote.) If there are any of the contrary mind,
every man and every woman who does not want the Twelve
to preside, lift up your hands in like manner, (no hands up.)
This supersedes the other question, and trying it by quorums/'
(History of the Church, Aug. 8, 1844.)

Also at the general conference held the following Oc-
tober the Apostles were again unanimously sustained bv th^
vote of the Church as the presiding quorum and Presidency
of the Church. (Times and Seasons, 5 : 692). Mark you this
was by the unanimous vote of the Saints.*

*In several of the revelations given to the Church in the
beginning, the doctrine of common consent is made mandatory.
In the revelation of April 6, 1830, the date of the organization
of the Church — the Lord says: "The elders are to receive
their licenses from other elders, by vote of the Church (branch)
to which they belong, or from the conferences." *****
No person is to be ordained to any office in this Church, where
there is a regularly organized branch of the same, without the
vote of that Church." In section 26, verse 2: "All things shall
be done by common consent in the Church, by much prayer and
faith, for all things ye shall receive by faith." See also Sec.
124:144.

The Saints by vote accepted the Twelve Apostles ss the
presiding quorum of the Church at this special conference
August 8, and again at the regular conference in October.

8

16 ORIGIN OF "REORGANIZED" CHURCH.

Now, in the exodus from Nauvoo these Saints — the
great bulk of the Church, continued to be true and faithful
and followed the Twelve Apostles.

This fact settled the matter of succession according to the
revelations. These authorities and their successors, have been
sustained at each conference of the Church, twice a year, and
at the quarterly conferences of the various stakes four times
a year from that day to this. The question of succession was,
therefore, settled at Nauvoo when the assembled Saints voted
to sustain the Apostles as the presiding quorum of the Church.
The attempt of any party or parties, before any other body, to
set up the Church and to ordain officers in conflict with the
action of the Church on the dates previously mentioned, would
be illegally done; just as much so as if in the municipality, state
or nation, after the majority of the citizens had elected officers
(and that almost unanimously) to serve them, a few disgruntled,
defeated, candidates and their sympathizers should appoint an-
other election, hold it by themselves and then declare that the
regularly and properly elected officers were rejected and un-
authorized to serve. Such a thing in the nation could be no more
foolish or absurd than were the attempts of apostates to set up
a new organization of the Church from a handful of disgruntled
office-seekers and their sympathizers. In one case there would
be as much authority as in the other and no more.

But the contention of Reorganites has been, that the apos-
tles assumed authority and powers that did not belong to them.
That their duty was in the world and it was the prerogative of
the high council of Nauvoo with William Marks and coun-
selors, at their head, to direct the affairs of the Church. They
say:

"That the Twelve usurped authority, and assumed privileges
and duties after the death of Joseph and Hyrum which did not
belong to thenx, is seen in the fact that their mission and call-
ing was to travel abroad among the branches, and throughout
the world, preaching, organizing branches, thus building up the
Church outside of Zion and the organized stakes. That such
was their mission and calling may be seen in the law of the
Church which is further confirmed in the teachings of the
martyr as follows:

"'The Twelve will have no right to go into Zion, or any of
its stakes, and there undertake to regulate the affairs thereof,
where there is a standing high council. But it is their duty
to go abroad and regulate all matters relative to the different
branches of the Church.' Joseph Smith's History, Mill. Star,
Vol. 15, p. 261.

"After the death of Joseph, the Twelve superseded, by their
arrogant, despotic acts, the standing high council at the stake of
Nauvoo, of both which the late President Wm. Marks was presi-

THE APOSTLES SUSTAINED. 17

Governor Thomas Ford, in his "History of Illinois,
states that in 1846 there were 16,000 Church members with
the Twelve on the plains of Iowa, while the 1,000 that re-

dent. And this usurpation thus begun, has been perpetuated
till now; entailing darkness, discord, and misrule upon that
faction of the Church." (The Successor pp. 14, IS).

Alexander H. Smith, presiding patriarch of the "Reorgan-
ized" church, and then one of their "apostles," made the follow-
ing statement, March 29, 1885, in Salt Lake City:

"At the evening meeting his remarks were directed to the
subject of the reorganization of the church, in which he showed
why this measure became necessary, and how Brigham Young
and the Twelve Apostles usurped the leadership. He quoted
from declarations of Joseph Smith and Brigham Young, and the
revelations to show what the organization and order of the
priesthood were, and how, in case of death of the prophet,
the word of the Lord, was to be given to the Saints. It was to be
through the high council of the chief or center stake of Zion, in which
jurisdiction the Twelve Apostles had no business whatever.
Their work and powers extended only to matters beyond the
borders of Zion. When the prophet was killed, therefore, the
right and duty to rule fell upon the high council at Nauvoo, of
which Elder Marks was the president. But Brigham Young and
eight others of the Twelve, brushed this order of the priesthood
to one side, and seized the reins of government themselves."
(Saints' Herald, Vol. 32:342).

This argument set forth in the "Successor" and by Alex-
ander H. Smith, which has been quite universal in the "Re-
organized" Church, would not be quite so bad if it was not for
a number of insurmountable difficulties and objections that
stand in the way. In the first place the objectors fail to state
that the powers of the high council and stake presidency at
Nauvoo, were limited to the affairs of the stake, and outside
of that they held no jurisdiction. Following the martyrdom, the
Church was considering matters that affected the whole Church
and not merely the stake at Nauvoo. The Twelve Apostles,
therefore, assumed by legal right their proper place as the pre-
siding quorum of the Church, and were so sustained. The reve-
lation on Priesthood (sec. 107) says the Twelve Apostles, form
a quorum equal in authority with the First Presidency (verse
24) and it was the duty of the. Apostles, not only to ordain
evangelical ministers (Patriarchs) but also to ordain and set
in order all the other officers of the Church, (verse 58). We read
that "God hath set some in the Church, first apostles, sec-
ondarily prophets, thirdly teachers," etc. (I. Cor. 12:28) not
first high councils and presidents of Stakes. Neither are the
duties of the Apostles confined to their labors out side of
the Stakes of Zion.

18 ORIGIN OF "REORGANIZED" CHURCH.

mained, a small remnant, were those who were unable to sell
their property, or who having no property to sell, were un-
able to get away. (History of "Reorganized" Church iii:
164). And this remnant followed as soon as they were able.
In the census report for 1850 — three years after the
settlement of Salt Lake valley, we learn that the population
of Utah was 11,380, all Mormons. That same year the
population of Pottawattomie county, Iowa, was 7,828, all
Mormons, the Latter-day Saints at Kanesville* Thus we
see that 19,208 members of the Church who had followed
President Brigham Young in the exodus from Nauvoo, were
located at these two places. And that is not all, there were
other settlements of the Saints at Garden Grove, Mount
Pisgah, St. Louis, and other places where temporary set-
tlements for the Saints v/ere formed during that exodus.
These also later gathered to Utah. Thus we see that almost
the entire membership of the Church as it stood in 1844,
is accounted for in the following of President Brigham
Young and the Twelve. That the Church was not threat-
ened with dissolution the following statistics will show — I
have not at hand the increase of membership of the Church
during that period in the United States, but the increase in
Great Britain is as follows : In the year 1844, the popula-
tion of the Church in the British Isles was 7,797. Six years
after the martyrdom — December, 1850 — that membership
had increased to 30,747. This does not show much of a
dissolution or falling away.

WHO FORSOOK THE CHURCH?

I do not intend to convey the idea that there was not a
falling away, an apostasy, at the time of the martyrdom and
the exodus from Nauvoo, for there were many who forsook
the cause, but compared with the Church membership, they
were but few. Who were they? Did the faithul Saints
forsake the Church at that time? Did those who risked
their lives — who were shot with the Prophet and Patriarch
forsake the Church ? No ! We do not find the faithful Lat-
ter-day Saints, who had the Gospel rooted in their hearts
turning away. Then who were those who forsook the
cause? I will tell you.

WHO FORSOOK THE CHURCH? 19

In the parable of the sower the Savior said :

"Behold a sower went forth to sow; and when he sowed
some seed fell by the wayside, and the fowls came and devoured
them up. Some fell upon stony places where they had not much
earth; and forthwith they sprung up, because they had no deep-
ness of earth; and when the sun was up, they were scorched;
and because they had no root, they withered away."

In explaining this parable He said :

"But he that received the seed into stony places, the same
is he that heareth the word, and anon with joy receiveth it;
yet hath he not root in himself, but dureth for a while; for when
tribulation or persecution ariseth because of the word, by and by
he is offended."

These were they who forsook the Church in the exodus
from Nauvoo. Not the faithful who had been tried and
proved and not found wanting, who had an abiding testi-
mony of the truth. Now, let us see what Gen. Thomas L.
Kane has to say on this subject. He visited Nauvoo about
this time and also the camps of Israel. In the postscript
to the second edition of his lecture on 'The Mormons" he
says, page 86:

"The Mormons as I saw them, though a majority, were but
a portion of the Church as it flourished in Illinois. When the
persecution triumphed there, and no alternative remained for the
steadfast in the faith but the flight out of Egypt into the wild-
erness, as it was termed, all their fair weather friends forsook
them/' *****

"So the Mormons have been as it were, broken and screened
by calamity. Their designing leaders have left them to seek
after fortunes elsewhere. Those that remain of the old stock
are the masses, always honest in the main and sincere even in
delusion; and their guides are a few tried and trusty men, little
initiated in the plotting of synagogues, and more noted for
services rendered than bounties received. They are the men
whom I saw on the prairie trail, sharing sorrow with the sor-
rowful, and poverty with the poor; the chief of them all, a man
of rare natural endowment, to whose masterly guidance they
are mainly indebted for their present prosperity, driving his
own ox team and carrying his sick child in his arms."

We have the statement of Sidney Rigdon, one of those

20 ORIGIN OF "REORGANIZED" CHURCH.

who forsook the cause. It is found in his Messenger and
Advocate for June, 1846, pages 474-5, and a portion of his
statement I will now read :

"Their camp [that is the camp of the exiles, the pioneers]
is in the western part of Iowa, some 200 miles west of Nauvoo.
Their situation according to our informant, is as miserable as it
well could be. Their stock of provisions they took with them,
is getting fast reduced, so much so, that they can proceed no
further; neither can they go back. They are there without
shelter, other than tents and wagons, and their tents so indif-
ferent that they will not shed the rain, which has been inces-
santly falling since their arrival. In this awful condition is to
be found the aged and infirm, the mother and tender infant.
When our informant left, they were going to fence in some
300 or 400 acres of land, for the purpose of raising a crop of
corn to try and preserve life. The remains of their furniture,
which in part consists of beds and bedding, they are sending
off to Missouri to exchange for corn and bacon to sustain life.
* * * * ^his sa j c i Young professed to be a follower of
Christ, and hold communion with Him, and to receive reve-
lations from Him; but where are his pretentions now? He has
got, according to our informant, some 800 or 1,000 people far into
the wilds, without food, without shelter, and himself being
judge, without object. * * * A state of wretchedness be-
yond this is not easily conceived of. Our informant says when
he left, which was some three weeks since [and I may add that
it is quite evident from this account why he left] the mud, by
reason of the incessant rains, was six inches deep round their
camp."

I suppose that there are some present this afternoon
who realize the hardships through which the pioneers had to
pass that tried men's souls and that only the faithful were
able to endure.

I have now shown that the great majority of the Lat-
ter-day Saints followed President Brigham Young and were
true to the Church. We get a good idea of the number
who scattered from the testimony of William W. Blair.

FEW JOINED REORGANITES.

Of the members of the Church who were in fellow-
ship in 1844-6, the "Reorganized" Church has received no
more, and likely less than 1,000 converts, which fact shows
that the apostasy was not so great in 1844-6 as has been

FEW JOINED REORGANITES. 21

stated by the Senator from Michigan and members of the
"Reorganization." This statement is based on the testimony
of William W. Blair, one of the original members of the
"Reorganized" Church, as he testified before the United
States court of appeals for the Western district of Mis-
souri, in 1894, in the temple lot suit, which was for the pos-
session of property in the hands of the "Church of Christ,"
or "Hedrickites."

Before that court Mr. Blair, who was for many years
a member of the presidency of the "Reorganized" Church,
testified that "1,000 was probably too high an estimate for
the members of the original Church, that had joined the
'Reorganized' Church." He could "approximately say,"
that 1,000 had joined the "Reorganized" Church, and "pos-
sibly that estimate was too large." (Record pp. 180, 181).

ORIGIN OF "REORGANIZED" CHURCH.

We will now consider the origin of this "Reorganized"
Church. Many people have been lead to believe that this
society had its origin at the martyrdom, or immediately fol-
lowing the martyrdom. But this is not the fact. Properly
it did not come into existence until 1860 — 16 years after
the martyrdom, but the two men who were mainly respon-
sible for the organization commenced their work in 1852-3.
These men were ! Jason W. Briggs and Zenas H. Gurley.
Perhaps a brief outline of their lives would be interesting.

Jason W. Briggs who was really the founder of the
"Reorganized" Church, or, who perhaps did more than any
other one man to bring about that sect, was born June 25,
1821, at Pompey, Onondaga county, N. Y. It is said he
joined the Church at Potosi, Wis., about 1841, but most of
the history of this man we get through the records of the
"reorganization." His home was at Beloit, Wis., from 1842
to 1854.* He remained with the Church under the leader-

*If Jason W. Briggs joined the Church of Jesus Christ of
Latter-day Saints June 6, 1841, and resided in Wisconsin from
that time till 1854, he cannot be considered a faithful member
of the Church, "who desired to do the will of heaven;" for in
remaining at Beloit during all these years he was going contrary

>

22 ORIGIN OF "REORGANIZED" CHURCH.

ship of President Young and the Twelve until the year
1846 (Reorg. Hist, 3 :737). It is interesting to note in this
regard that the exodus commenced February 4, 1846, so we
are quite safe in saying that this man was one of "the fair
weather friends."

After the exodus he joined James J. Strang, and in his
organization labored in the ministry quite extensively (Re-
organite History 3; 737), filling short missions to various
parts of New York and in Wisconsin.

to the word of the Lord given to the Prophet in 1841. On
January 15th of that year, the Lord said through the Presi-
dency, Joseph Smith, Sidney Rigdon and Hyrum Smith, and on
divers other occasions, that the Saints scattered abroad should
come to Nauvoo and Hancock county. Here is the command:
"Let all those who appreciate the blessings of the Gospel, and
realize the importance of obeying the commandments of heaven.
* * * first prepare for the general gathering. Let them dis-
pose of their effects as fast as circumstances will possibly admit,
without making too great sacrifice, and remove to our city and
county. * * * This cannot be too forcibly impressed on the
minds of all, and the elders are hereby instructed to proclaim
this word in all places where the Saints reside in their public
ministrations, for this is according to the instructions we have re-
ceived from the Lord. (My italics.)

Again, on May 24, 1841, the Prophet said this gathering to
Hancock and Lee counties was "important and should be attend-
ed to by all who feel an interest in the prosperity of this corner stone
of Zion," and the Twelve Apostles a short time later, under the
direction of the First Presidency, in an epistle to the Saints,
said: "We say to all Saints who desire to do the will of heaven,
arise, and tarry not, but come up hither to the place of gather-
ing as speedily as possible.'' (My italics.)

Mr. Briggs visited Nauvoo once in 1843, but again re-
turned to Wisconsin (Reorg. Hist. 3:737) where he lived until
1854, either defying this commandment or else ignoring it, thus
proving he was not in harmony with the Presidency of the
Church, and was one who did not "desire to do the will of
heaven/' If he had been faithful he would have gone to Nau-
voo and remained there and assisted in the building of the
Temple, but he did not do so, was not diligent and went con-
trary to the "instructions" the Presidency had "received from
the Lord." That the Lord would not choose such an unfaithful
servant to build up His Church, give him revelations and cause
him to stand as president pro tern., in the place of the Seed
of Joseph Smith, which Reorganites claim Jason W. Briggs
did, is obvious and requires no further comment.

APOSTASY OF JASON W. BRIGGS. 23

In September of 1849, with B. G. Wright, he organized
the Waukesha branch of Mr. Strang's church (Hist. Re-
organized Church, 3; 737-8). Now, remember this was in
September, 1849, and the organization of this branch was in
the Strangite church. About this same time he also organ-
ized the Beloit branch for the same organization.!

In 1850 he left Mr. Strang's organization and joined
with William Smith, who had himself been a follower of
Mr. Strang until excommunicated from that organization.
In William Smith's church Mr. Briggs accepted the position
of "apostle;" but at the time of the disintegration of Wil-
liam Smith's church in 1851, he withdrew, and in 1852
joined with Zenas H- Gurley. These two men then organ-
ized what was called at the time the "New Organization of
the Church/' but today known as the "Reorganized" Church.

tl have been taken to task for saying that about this time
Jason W. Briggs- organized the Beloit branch for the Strang
organization. Reorganites claim that the Beloit branch was
raised up in 1842 or 1843 — they don't know just when. For the
sake of the argument we will grant that a branch was organized
at Beloit in 1842 or 1843. If so, the faithful members of that
branch removed to Nauvoo, agreeable to the commandment
of the Lord previously quoted. Those who remained at Beloit,
like Jason W. Briggs, were not faithful in that they did not
"desire to do the will of heaven." And what has been said of
Mr. Briggs, will also apply to them. Nevertheless, between
1846 and 1848, Jason W. Briggs organized the Beloit branch
for Strang's organization, or else the Reorganite history is at
fault. They say that in 1849 the Beloit branch was a Strangite
branch, and remained with Mr. Strang until 1850 (Reorg. Hist.,
3:737). Most of these members — and they were few — after
they left the Strangites joined the organization of William
B. Smith and acknowledged him as their leader. (Reorg. Hist.,
3:738). Reorganites also claim that both Strang's and Wil-
liam B. Smith's organizations were without authority, so what-
ever power those unfaithful members had before 1844, they lost
when they joined these apostate organizations of Strang, et al.
For they could not take power or authority with them. This
truth is expressed by an officer of the Reorganized Church
who said, at Galland's Grove, Iowa, October 25, 1863: "When-
ever individuals claiming authority under the church as or-
ganized by the first Joseph, become members of any faction,
they immediately become divested of all authority except that
received from that faction." (True Saints' Herald, Vol. 4,
page 158).

24 ORIGIN OF "REORGANIZED" CHURCH.

In 1886, together with the family of Zenas H. Gurley,*
Mr. Briggs withdrew from the "Reorganization," which he
had begotten. (Saints' Herald, 33; 248-9)7 His reasons
for withdrawing we will consider later.

Zenas H. Gurley was more active in the Church pre-
vious to the martyrdom. He was ordained a Seventy in
Nauvoo in 1844, and when the Twenty-first quorum of
Seventy was organized, April 6, 1845, he was chosen as the
senior president, he being the oldest of the presidents chosen.
He was a native of New York state, born May 29, 1801,
and was therefore 43 years of age in 1844.

We know something about this man's career between the
martyrdom and the exodus from the minutes of this quorum
of Seventy. And as this record contains some very inter-
esting items I will read a few of them here. In the minutes
of November 2, 1845, we read:

"President Zenas H. Gurley apologized for his absence the
two last meetings. He then enlarged upon the subject (i. e.,
the subject before the quorum). He said he had received the
assurance of an addition of power of the Priesthood upon every
accession of authority he had received. We ought to be the
best men living in consideration of our privileges as members
of the Church of Jesus Christ of Latter-day Saints, enlightened
as it was with divine revelation, He exhorted the brethren not
to aspire but to rise upon their own merits and to visit the
poor in their afflictions."

*In a vain effort to blind the readers of the Saints' Herald
the "defender" tries to make it appear that I state here that
Zenas H. Gurley left the "Reorganized" church; but from the
way he writes it, it is evident that he doesn't himself believe
that any such attempt was made. Zenas H. Gurley, Sen., died
August 28, 1871, and in speaking of his family in 1886 — fifteen
years later — it is obvious that the reference does not include
him. That Mr. Gurley left them when he got on the other side,
I have my reasons to believe, but at no time in the entire publi-
cation has he been confounded with his son of the same name.
The son is mentioned but once and then only incidentally and un-
avoidably in connection with the withdrawal of Jason W. Briggs
from the "Reorganization." The family of Zenas H. Gurley
mentioned here consisted of his wife Margaret, sons Zenas H.
(who was one of their "Apostles") Edwin H., and their wives.
The attempt of the writer of the "defense" to throw dust in the
eyes of the readers of the Saints' Herald as he has done here and
at many other points, is contemptible.

ZENAS H. GURLEY AS A SEVENTY. 25

In the minutes of November 9, we are informed that
President Erastus H. Derby, one of the presidents of that
quorum, said :

"Brother Brigham advised and counseled the Saints to get
ready for emigration in May, 1846. If he (Derby) possessed
the wealth of the whole nation he would not stay behind the
Church going into the wilderness. "

Immediately following these remarks, Zenas H. Gurley
arose and said, as the minues read, that "He confirmed the
same." That is, he too would rather forsake the wealth of
the whole nation than fail to go with the Church into the
wilderness. Then continuing his remarks, he said :

"Small prototypes of great national events were given by
command of God, by the ancient prophets, and the like would
probably nowadays distinguish what God is about to do in the
earth. * * * Certain characters have been elected from be-
fore time to fulfill certain purposes in the earth, called though
they were from all nations, tongues, and ranks. * * * The
order of free masonry was outrageously violated by the people
of Hancock; but the pledges, obligations and vows of the Lat-
ter-day Saints would, if adhered to, exalt them to thrones domin-
ions and power."

This was in relation to temple work. On the 21st of
December, 1845, he said:

"He remembered forcibly the sayings of the first presidents
of Seventy, that we should so live that no charge can be brought
against us. A few years ago the men in high standing in this
Church (the Twelve) were as little as we are. They obtained
their exaltation by patient submission to right, and minding
their own business. * * * There are many young men in
this quorum able to travel a great way. You will be called
on to go, also to receive your endowment. Keep always meek
and a teachable spirit. The willow always bends in the breeze
and is also firm in the root. Though many have gone out from
the Church." — now remember this — "YET it increases as fast
as ever and evinces to the world as great affinity and identity
to the eternal plan of Jehovah as ever it did."

This does not sound much like a falling away or a dis-
solution of the Church, does it? And this is the testimony
of Zenas H. Gurley given before he left the Church. Again,
on the 3rd of January, 1846, the minutes say:

26 ORIGIN OF "REORGANIZED" CHURCH.

"Zenas H. Gurley enlarged on the subject of liberally donat-
ing to the Church necessities. God said He has so shaped the
scheme of salvation as that to be saved and appear approved of
God, we must sacrifice of all that we possess. * * He felt
filled with the Spirit. The course the Church is pursuing has
been spoken of by Jesus Christ and the holy prophets of olden
time."

There is his endorsement of the course of the Church.
And on January 10, 1846:

"Zenas H. Gurley arose and said that the presidents of the
quorum had received their endowment/'

Continuing he said — mark you, he was one of those
presidents :

"He observed that it was remarkable for an unusual out-
pouring of the Holy Spirit. He felt for the quorum that they
should receive their endowment. The Church authorities, the
quorum of Seventy in succession, to furnish the people engaged
in the endowment, one day each, and he wanted the quorum
(Twenty-first) to acquit themselves from every obligation."

It may be interesting to know that this man and his
wife were endowed in the Temple January 6, 1846. Here is
the testimony of Zenas H. Gurley in relation to the Temple
ceremonies when he was in full fellowship in the Church
and was in possession of the spirit of his -calling. At that
time he declared most emphatically that on that occasion the
Spirit of the Lord was unusual in its outpouring. If that
is true and he could testify to it then, there cannot be any-
thing so very bad in these glorious privileges of which he
testified. In later years when he had lost the spirit of the
Gospel and was fighting the work he had formerly upheld,
he denounced in bitterness these sacred ordinances that he
on this occasion sanctioned. His former testimony is the
one that is consistent-

On the 17th of January, 1846, the minutes say:

"President Zenas H. Gurley arose and said * * The busi-
ness before the meeting was the arranging for a donation for
the benefit of those of the Priesthood engaged in the Temple.
(Not on the Temple but in it). He beautifully observed that
it was his design, and also his council's to exalt the Twenty-first

APOSTASY OF ZENAS H. GURLEY. 27

quorum, and the quorum should reciprocally return the favor;
give support and influence towards its welfare."

Then on the 25th of the same month :

"President Zenas H. Gurley arose and said that the business
before the meeting was to select persons to receive their en-
dowment. He had received direction to select 10 or 12 to go in
the Temple. He desired the brethren not to think it was
partiality to make this selection. The most important point
to be considered was to learn obedience. This was the prin-
ciple taught by Jesus Christ."

He then proceeded to name the brethren for this pur-
pose, and continuing his remarks he said:

"The Saints who have passed through the trials of the
Church were generally rooted and grounded in love and have
a witness in their hearts or they would not have remained."

And I say amen to that. I wish with all my soul that
Zenas H. Gurley had been one of them for his own sake, for
it was but 10 days after he made this utterance, that the
exodus from Nauvoo began, and this is the last reference we
have of Zenas H. Gurley while connected with the Church !
What became of him ? "Because^he hadjno root hejvithered
away." The terrible trials the Saints were forced to undergo
in the wilderness were too great for him ; he could not stand
the test. And while he had declared that he would go with
the Saints even if it required that he should sacrifice the
wealth of the whole nation, when put to the actual test, his
heart failed him and he sought safety in flight, he sought his
life, but lost the life eternal !

The next reference we have of him in the minutes of
the Twenty-first quorum is in 1855, where the statement is
made that he had fled from the Church and was associated
with James J. Strang. Of his connection with Mr. Strang,
I prefer to read to you the account from the history of the
"Reorganized" Church, for you know then we will have it
correct. On page 744 of volume three we have the follow-
ing:

"After the death of Joseph Smith, Elder Gurley investi-
gated the claims of the various leaders, and finally accepted
those of James J. Strang as being the most reasonable. A let-

28 ORIGIN OF "REORGANIZED" CHURCH.

ter written by him from Gananoque, Canada West, November
6, 1849, and published in Gospel Herald, volume 4, page 187, in-
dicates that he was then on a mission to Canada in the interest
of the organization under Strang. On January 1, 1850, he again
wrote from Landsdown, Upper Canada, still engaged in the
same work.

"A letter written January 10, 1850, from Pittsburg, Canada
West, manifested zeal in his work."

We have already shown how he manifested great zeal in
his work in the Twenty-first quorum before he left the
Church. But to continue :

"March 15, 1850 he wrote from St. Lawrence, New York,
that he was assisting Brother Silsby in organizing the breth-
ren and helping them in getting ready for Beaver. He was
present at a conference held at Voree, Wisconsin, June 1 and 2,
1850, and in these minutes we find this entry: 'Brother Z. H.
Gurley was' —

Then there is an elipsis, no doubt it would be interest-
ing to know what follows, and the account continues —

'sent to the northeastern parts of Wisconsin, on the pres-
entation of President Strang."

Now, please note carefully what follows :

"It was probably while on the mission thus appointed that
Elder Gurley raised up the Yellowstone branch, the members
of which helped to form the nucleus of the Reorganization." —
Page 744-5.

We have already seen that Jason W. Briggs raised up
the Waukesha branch of the Strangite church in 1849, also
that he raised up the Beloit branch for the same organiza-
tion, and now we have the admission fatal to their organ-
ization, that the Yellowstone branch was also raised up to
Mr. James J. Strang. These branches you see became the
nucleus of the "Reorganization." They were not connected
with the Church of Jesus Christ of Latter-day Saints, ac-
cording to their own admission, but were organized for
the Church of James J. Strang. Yet, mark you, these
Strangite branches were admitted into what was called the

n§iUUUwUi*iwitiiWftiv\HiiihlM

STRANGITES NUCLEUS OF "REORGANIZATION." 29

"New organization/' or the "Reorganization/' on their or-
iginal baptisms.* It is quite evident that the "Reorganiza-

*In the "defense" that appeared in the Saints' Herald, June
30, 1909, in answer to this, the statement is made that, "Those were
received whose original baptisms had been performed either
previously to 1844 or by men who held authority previous to
1844." This declaration helps their cause not at all, for what-
ever authority any of those men who were active in these various
"factions" mav have held, when in the Church, they could not
take it with them, when they withdrew. Moreover, action was
taken against them and they were divested of all authority by
the Church of Jesus Christ of Latter-day Saints, from which
their authority came. And what authentic proof have they to
offer that these men had authority in the Prophet's day? Zenas
H. Gurley and Jason W. Briggs were confessedly, the two most
active and most noted in this work of the "Reorganization."
Mr. Gurley, it is true, was senior president of the 21st quorum
of Seventy at Nauvoo before he left the Church, having been
ordained under the direction of President Joseph Young. He
claimed it was by virtue of this office in the Priesthood that he
officiated originally in the bringing forth of the "New Organi-
zation," in 1852. (True Saints' Herald, Vol. I, page 56). Yet
the president of the "Reorganization" himself repudiates that
authority. (See section on Succession, subject Properly Or-
dained?)

It is claimed by the "Reorganization" that Mr. Briggs was
an Elder in 1842, but that also is mere sayso, there is no auth-
entic record for it. In proof of this I submit the following cor-
respondence.

Salt Lake City., Feb. 21, 1905.

Mr. Heman C. Smith, Church Historian,
Reorganized Church.

Dear Sir: The 3rd volume of the "History of the Reorgan-
ized Church," page 737, states that Jason W. Briggs was or-
dained an Elder in 1842. Will you kindly inform me who or-
dained him and the date of the ordination; also the authority
on which the statement of the ordination is made, and oblige?

Very respectfully,
Joseph F. Smith, Jr.

The reply dated Lamoni, Iowa, Feb. 26, 1905, is as follows:

Mr. Joseph F. Smith, Jr.

Salt Lake City, U.
Dear Sir: Yours of February 21, is at hand and contents noted.

Replying we will say we are not able to inform you as to
who officiated in the ordination of Elder Jason W. Briggs to the

30 ORIGIN OF "REORGANIZED" CHURCH.

tion is the offspring of the church of this man James J.
Strang.

Now let us return to Jason W. Briggs. In Mr. Heman
C. Smith's "True Succession/' pages 134-135, we have an
alleged revelation that this man received that was the cause
of the coming together of the so-called "Reorganized"
Church. I have already told you that he was the most im-
portant man in this movement, if not the father of it. The
"revelation" is as follows :

"Therefore, let the elders whom I have ordained by the
hand of my servant Joseph, or by the hand of those ordained by
him, resist not this authority, nor faint in the discharge of duty,
which is to preach my gospel as revealed in the records of the
Jews, and the Book of Mormon, and the Book of Doctrine and
Covenants; and cry repentance and remission of sins through
obedience to the gospel, and I will sustain them, and give them
my Spirit; and in mine own due time will I call upon the seed
of Joseph Smith, and will bring one forth, and he shall be
mighty and strong, and he shall preside over the High Priest-
hood of my Church; and then shall the quorums assemble, and

office of Elder; nor can we give you the date any nearer than
the year 1842.

The authority upon which the statement was made is the
sworn statement of Elder Briggs in the Temple Lot Case. See
Plaintiff's Abstract, page 393.

Very respectfully,

Heman C. Smith.

In the formation of the "New Organization" (now the
"Reorganization") Mr. Briggs acted by virtue of the office of
High Priest. Mr. Gurley says they had "two High Priests
(Mr. Briggs being one of them) and one senior President of the
Seventies." (The Seventy being himself). See True Saints'
Herald, Vol. I, page 56. And in the "revelation" given by Mr.
Deam it was stated that "It is my will that you respect authority
in my Church, therefore let the greatest among you preside
at your conference." (True Saints' Herald, Vol. I, p. 55). Mr.
Jason W. Briggs was chosen to preside (p. 57). Where did he
get his authority as a High Priest by which he had the right
to preside? From James J. Strang. The Voree record of con-
ferences, April 8, 1846, contains the following: "Resolved
unanimously that Jason W. Briggs be ordained a High Priest.
Ordination under the hands of President James J. Strang and
William Marks."

WHY BRIGGS SECEDED. 31

the pure in heart shall gather, and Zion shall be reinhabited,
as I said unto my servant Joseph Smith."

WHY BRIGGS SECEDED.

In this alleged revelation we have this man teaching
lineal Prie sthood or the right of succession from father to
son. We also have him teaching the literal gathering to Zion
of the honest in heart. We will now see what his reasons
were for withdrawing from the "Reorganized" Church.
We find on pages 248-249 of volume 33 of the Saints' Her-
ald that the reasons why this man withdrew from the "Re-
organization" with the family of Zenas H. Gurley, were as
follows :

That he could not believe in :

(1) "The literal gathering of the Church into Jackson and
the adjoining counties in the state of Missouri (or any one or
more places) known as a local Zion/'

(2) "Temple building and ceremonial endowments therein."

(3) "Baptism for the dead."

(4) "Tithing as a law applicable to the Church."

(5) "The law of consecration by which individuals are
made legal heirs to the Kingdom of Zion."

(6) "A sole mouthpiece of God to the Church."

(7) "The plenary inspiration of and consequent absolute
authority of what are called the sacred books."

(8) "The doctrine of 'cursing our enemies/ and of 'aveng-
ing God upon them to the third and fourth generations/ "

(9) "To the foregoing may be added the revelation of Jan-
uary 19, 1841, section 107 D. & C, (124 our edition), which
enjoins upon the Church the building of a hotel, called the
'Lord's boarding-house,' for Joseph Smith and posterity to
dwell in from generation to generation, as also the promise
contained therein, viz: 'And as I said unto Abraham concerning
the kindreds of the earth, even so I say to my servant Joseph,
in thee and thy seed shall the kindreds of the earth be blessed."

"This coupled with the provisions in section 43, that 'none
else should or could receive revelation for the Church and the
provision of section 19, that the Church shall receive Joseph's
words and commands the same as if from God's own mouth, —
establish in our judgment a lineal descent of authority, equiv-
alent to an imperial dynasty, which is foreign to the spirit and
genius of the Gospel of Christ."

This communication was dated March 28, 1886, and
was signed by Jason W. Briggs, (president of their apos-

3

32 ORIGIN OF "REORGANIZED" CHURCH.

ties) ; Zenas H. Gurley, (a member of that quorum) ; Gracie
Gurley, Margaret Gurley, Edwin H. Gurley, Mida Gurley.
We see that this M^ .Briggs repudiated the fundamental
portions of his alleged revelation. In the "revelation" he
teaches the gathering, but here he says he does not believe
in the gathering, either to Jackson county or to any other
place to be known as a local Zion. In his "revelation" he
teaches lineal Priesthood, but when he withdraws from the
church one reason was that he could not believe in "a sole
mouth-piece of God to the Church," and in an "imperial
dynasty," which he erroneously thought was taught in the
revelation. Thus he repudiates his "revelation," denies the
divine mission of the Prophet Joseph Smith, and repudiates
the standard works of the Church.* Unstable to the last,
this man would not rest content in this organization which
he was such a potent instrument in bringing into existence.?

*In reply to this the Reorganite "defender" declares that I
have not been fair to Mr. Briggs, that if he believed "even
one section out of what was in excess of one hundred, both
as to its genuineness and authenticity, it would necessarily fol-
low that he believed to an extent in the mission of Joseph Smith
through whom it was given, in that case Joseph F. Smith,
Jr., could not truthfully use the language he did in describing
Briggs' attitude toward the Standard works of the Church."
* * * * Mr. Briggs denied the plenary inspiration of the sa-
cred books; but that is neither a denial of the authenticity, or
of the partiality of their inspiration."

This is a mere quibble. Mr. Briggs denied the gathering
of Israel; temple building and the ceremonial endowments there-
in; the salvation of the dead through the temple ordinances,
which the Prophet Joseph said was "the burden of the Scrip-
tures;" the law of tithing and of consecration, the only law
by which Zion could be redeemed and built; the right of Jos-
• eph Smith or any other man to be a sole mouthpiece of God
to the Church; the plenary inspiration and consequent absolute
authority of the Scriptures; and the revelation on temple build-
ing. What else he did not believe is not stated; but if there
is any fundamental principle in the mission of the Prophet
Joseph, or in the Scriptures that he did believe, surely he ought
to have full credit for it!

tThe writer of the "defense" also very peevishly objects
to the statement that Mr. Briggs was unstable to the last. He
says: "If unstable and discontented to the last, he could not
have been stable and contented to the last, he could not have

"ONE MIGHTY AND STRONG." 33

There is another thing in his so-called "revelation" that
is interesting. He declares that the Lord would raise up one
of the seed of Joseph Smith who would be mighty and
strong. Now, evidently this refers to Joseph Smith, president

been stable and contented for a generation preceding the 'last.'
If stable and contented for upwards of thirty years preceding
the last (1886,) then Mr. Smith uttered an untruth, then he re-
flected a falsehood, when he said Briggs was 'unstable' and dis-
content 'to the last/ Why not tell the truth about him even
though an 'apostate?' I see no excuse for reflecting on his sta-
bility any part of his life. If he stepped momentarily aside from
his path in the early part of his life it was because his north
star was obscured by a cloud he could not avoid; but as soon
as the cloud disappeared and his guiding star was again visible,
he resumed his pathway. No lack of stability there. * * * *
Joseph F. Smith, Jr., should tell the truth, even about the dead."

Another quibble. This is rather a severe arraignment to come
from a member of the "Reorganized" Church, which organization has
been fom its beginning so energetic in maligning the leaders of the
Church of Jesus Christ of Latter-day Saints, both living and
dead, accusing them of every wickedness under the sun, even
going so far as to accuse President Young of being an ac-
complice in the death of the Prophet Joseph Smith. (See
R. C Evans, in Toronto Star, of January 28, 1905, and Saints'
Herald, Vol. 32:190.)

Well, let us see wherein we have wrongfully accused Mr.
Briggs. He joined the Church of Jesus Christ ~of Latter-day
Saints in 1841; failed to gather at Nauvoo when commanded;
left the Church in 1846 during the exodus, "because he had no
root;" joined James J. Strang in 1846 and remained with him
until 1850; left Mr. Strang and followed William Smith until
1851; left William Smith and joined with Zenas H. Gurley in the
"New Organization of the Church," which finally resulted in
the forming of the "Reorganized" Church; remained with this
organization until 1886, when he withdrew from it and died
at Harris, Colorado, January 11, 1899, rejecting the work^ he
performed in all these organizations. Moreover, he was "or-
dained" April 8, 1846 to the office of "High Priest" by James
J. Strang, and declared that Strang was Joseph Smith's legal
successor as this letter will show:

"The following letter was written in answer to onejrom
Mr. Briggs of Wisconsin. His letter is too scurrilous to ap-
pear in print, therefore we publish only the reply of Mr. Bacon."

"Beaver Island, July 18th, 1851.
"Mr. Briggs: .

"Sir: Some time since I received a letter from you in which
you claim to take the liberty to write to me, on the ground that

34 ORIGIN OF "REORGANIZED" CHURCH.

of that organization. Joseph Smith of the "Reorganized"
Church declares that he is not the one mighty and strong and
the "Reorganized" Church has backed him up by resolution
in that conclusion.*

our acquaintance had been such as to forbid personal enmities;
and, therefore, you would carry out the precept: 'Do unto others
as you would have others do unto you;' and that I was less
orthodox in the pretenses of Strang, etc., than some others.
***** I will not notice the argument, powerful as it
may be, which you assert you have found upon examination,
touching the letter of appointment. But what examination can
this be, in which you have found out that you spoke that which
was not true? When you declared in public congregations, at your
own fireside, and at the fireside of your neighbors, that Joseph
Smith wrote with his own hand the 'Letter of Appointment'
(for you saw him in vision) and your surprise and faith in the
'knocking spirits' of New York, from the fact that they (the
sprits) asserted the same?"

He represented the Beloit and Prairie branches of Strang's
church at the conference held in October, 1848, (Voree Record)
and traveled quite extensively for that cult from 1846 to 1850.
When he joined William B. Smith he acknowledged him as
Prophet and leader, was ordained by William B. Smith, an
"Apostle. " After he left William B. Smith and joined Zenas
H. Gurley he claimed to have a revelation embodying the very
things he repudiated when he withdrew from the "Reorganiza-
tion."

To Mathias F. Cowley, in the presence of others, Mr.
Briggs, a short time before his death in answer to the question
whether the "revelation" he received in 1851 was true or not,
said: "You know we learn by experience. I would not like
to claim it to be a revelation now, but it is just as good as
any revelation that was given to Joseph Smith."

Although he remained with the "Reorganized" Church for
thirty years, if this record does not show that he was unstable
of character at the beginning all the way through and "to the
end," pray tell, what does instability mean!

*The members of the "Reorganized" Church in the beginning
laid great stress on the statement that the Prophet Joseph
Smith was smitten by the shaft of death (D. & C. 85th sec.) for
putting forth his hand to steady the ark of God, and that his
successor should be the "one mighty and strong," the Lord
should send, "holding the sceptre of power in his hand, clothed
with light for a covering, whose mouth shall utter words, eter-
nal words; while his bowels shall be a fountain of truth, to set
in order the house of God, and to arrange by lot the inheritances

QUESTION OF REJECTION. 35

QUESTION OF REJECTION.

We now come to the question of the rejection of the
Church. Our friends tell us that the Church was rejected
for the reason that they failed to complete the Nauvoo
Temple "in the sufficient time granted by the Lord." They
say that the Temple was not finished. The president of the
"Reorganization" has made the following statement in this
connection :

"The basement was fitted for occupation and the baptismal
font was ready for use. The auditorium on the first floor was

of the Saints, whose names are found, and the names of their
fathers, and of their children, enrolled in the book of the law
of God."

Mr. Briggs in his "revelation" says the Prophet's successor
should be one mighty and strong and one of his seed, and for
years the claim was made that Joseph Smith the present head
of the "Reorganization," was that personage. This is emphat-
ically declared in the "Successor," (revised edition) ancf in var-
ious numbers of the "Saints' Herald" and other of their publi-
cations. This is from page 66, Vol. 17, True L. D. S. Herald:
"God forknew the character of sister Emma — that she would be
faithful and true to him who had called her — and he elected her
to be the mother of the successor of the Martyr — the "one
mighty and strong," who is "to set in order the house of God,
(i. e., the church; see I. Tim. iii. 15: I. Pet. iv. 17; Heb. iii. 6), and
arrange by lot the inheritances of the Saints; the man who shall
lead them (the Saints) like as Moses led the children of Israel,
(which was by direct revelation from God), and who, when sent
of God, would find the Saints in 'bondage/ from which they
should be 'led out* by power, (of God) 'and with a stretched
out arm.' "

That's the way they formerly gave it; but they have been
forced to recede because their president has not come up to
this standard of the one spoken of in the Prophet's revelation.
Therefore they have, since 1900, resolved:

"Whereas, we have received no divine communication auth-
orizing any particular interpretation of the revelation before
us; and as the Reorganized Church has never taken action upon
the matter;

"Resolved, that we leave it an open question, to be decided
as God may develop His purposes among us, while we acknowl-
edge the leading features in it to be prominently character-
istic of Jesus Christ." (From a letter by Joseph Smith of the
"Reorganization" in my possession — J. F. S., Jr.)

This is rather a hard jolt to Mr. Briggs' "revelation.

36 ORIGIN OF "REORGANIZED" CHURCH.

completed sufficiently to be seated and occupied for assembly
purposes. The stairway on the south side was completed for
use. The auditorium on the second floor, the stairway on the
north side, nor any other portion of the building except those
above named were completed; though the small rooms above
the second floor auditorium were used by President Young and
the resident Church authorities for various purposes." (His-
tory of Reorganized Church, 2:562).

His brother Alexander makes a similar statement

In reply to this it is only necessary to say that it made

no difference whether the Temple was finished or not. The

revelation of January 19, 1841, provided,

'That when I (the Lord) give a commandment to any of the
sons of men, to do a work unto my name, and those sons of
men go with all their might, and with all they have, to per-
form that work, and cease not their diligence, and their enemies
come upon them, and hinder them from performing that work;
behold, it behooveth me to require that work no more at the
hands of those sons of men, but to accept of their offerings:

"And the iniquity and transgression of my holy laws and
commandments, I will visit upon the heads of those who hind-
ered my work, unto the third and fourth generation, so long
as they repent not, and hate me, saith the Lord God.

"Therefore for this cause have I accepted the offerings of
those whom I commanded to build up a city and a house unto
my name, in Jackson county, Missouri, and were hindered by
their enemies, saith the Lord your God:

"And I will answer judgment, wrath, and indignation, wail-
ing and anguish and gnashing of teeth upon their heads, unto
the third and fourth generation, so long as they repent not and
hate me, saith the Lord your God.

"And this I make an example unto you for your consolation
concerning all those who have been commanded to do a work,
and have been hindered by the hands of their enemies, and by
oppression saith the Lord your God."*

*The Reorganite "defender" says, "Also, we wish Mr.
Smith to note, that the Lord in the same connection says, Tf
my people will hearken to my voice/ they shall not be moved
out of their place. Were they moved? Yes, they were cannon-
aded from Nauvoo, their enemies scattered them, some of them
went to Utah. Was it because they "hearkened," or because
they had not hearkened?"

He misinterprets the Scriptures. Thus do they read:
"And if my people will hearken unto my voice, and unto the
voice of my servants whom I have appointed to lead, my people,

DILIGENCE OF THE SAINTS. 37

No sane man will dare say that the Saints were not hin-
dered by their enemies in the building of the Nauvoo Tem-
ple, both before and after the martyrdom. Nevertheless, I
maintain that they were diligent in their labors as the fol-
lowing references will show, furthermore that the Temple
was completed In the Times and Seasons, volume 3, page
775, is to be found an editorial written by the Prophet Jos-
eph in which he says :

behold, verily I say unto you, they shall not be moved out of
their place" (verse 45).

Who these servants were that the Saints should "hearken"
to, the Lord informs us in verses 124 to 129 of this same sec-
tion. "First, I give unto you Hyrum Smith, to be a Patriarch
unto you, * * * I give unto you Joseph Smith, to be a pre-
siding elder over all my Church. * * * I give unto him for
counselors my servant Sidney Rigdon, and my servant William
Law. * * * * I give unto you my servant Brigham Young,
to be a President over the Twelve traveling council, which
Twelve hold the keys to open up the authority of my kingdom
upon the four corners of the earth, and after that to send my
word to every creature; They are — Heber C. Kimball, Parley
P. Pratt, Orson Pratt, Orson Hyde, William Smith, John Taylor^
John E. Page, Wilford Woodruff, Willard Richards, George A.
Smith." These were the general authorities who were to be
"hearkened" to. And the people hearkened to the Prophets Jos-
eph and Hyrum Smith until their death, then the right of presi-
dency fell on the shoulders of the Twelve. The faithful Saints
''hearkened" to them and helped them to build the Temple. But
the unfaithful rejected these servants whom the Lord in this rev-
elation gave to the Church for the Saints to hearken to, departed
from Nauvoo, refused to comply with the command of the Lord
to build His house, and were consequently moved out of their
place in the Church into the "Reorganization." The moving "out
of their place" did not refer to the location (Nauvoo) but to
their place in the Kingdom of God; or, the Church of Jesus
Christ of Latter-day Saints. And all who refused to obey this
commandment and hearken to these servants were removed
from the Church. "But if they will not hearken to my voice,
nor unto the voice of these men whom I have appointed, they shall
not be blest, because they pollute mine holy grounds, and mine
holy ordinances, and charters, and my holy words which I
give unto them. And it shall come to pass, That if you build
a house unto my name, and do not do the things that I say, (i. e
hearken to "the voice of these men whom I have appointed ) I
will not perform the oath which I make unto you, neither ful-
fil the promise which ye expect at my hands, saith the Lord,
(verses 46-7).

38 ORIGIN OF "REORGANIZED" CHURCH.

"This noble edifice is progressing with great rapidity; stren-
uous exertions are being made on every hand to facilitate its
erection; and materials of all kinds are in great state of for-
wardness. * * * *

"While the busy multitudes have thus been engaged in
their several avocations, performing their daily labor, and work-
ing one-tenth of their time, others have not been less forward
in' bringing in their tithings and consecrations for the same
great object. Never since the formation of this Church was
laid have we seen manifested a greater willingness to comply
with the requisitions of Jehovah; a more ardent desire to do the
will of God; more strenuous exertions used, or greater sacrifices
made, then there have been since the Lord said: Let the
Temple be built by the tithing of my people. It seemed as
though the spirit of enterprise, philanthropy, and obedience
rested simultaneously upon old and young; and brethren and
sisters, boys and girls, and even strangers, who were not in
the Church, united with an unprecedented liberality in the ac-
complishment of this great work; nor could the widow in many
instances, be prevented, out of her scanty pittance, from throw-
ing in her two mites."

This was written in May, 1842. Remember the date,
for I will have occasion to refer to this again before we are
through.

This editorial reveals to us what is meant by laboring
with your might and "to cease not their diligence/' The
Lord did not require all the time of the Saints to be devoted
on that building, but a tithing — one-tenth of their time or
means. That is all He required of them in order that they
should fulfill the commandment. This is also set forth in
the second vol. of the Times and Seasons, page 567, and in
vol., 3 pages 938-9, but I take it for granted that the refer-
ence given is sufficient to cover this ground.

. TEMPLE BUILT BY SACRIFICE.

Let us here pause a moment and see what it took to
build the Temple. That structure cost more than one mil-
lion dollars ; the Saints were poor, and a great deal of the
time the Temple was in course of erection they were har-
assed by their enemies. The Prophet Joseph was forced
into exile to avoid his enemies who tried to drag him to Mis-
souri, and therefore he could not devote his personal atten-

TEMPLE BUILT BY TITHING. 39

tion to the building of the Temple as he otherwise would
have done ; and in this way the work was retarded to some
degree by the enemies of the people. Moreover, the build-
ing of that structure was not like building one today. The
Saints could not order their timber from the lumber yard
in a state of preparation for the Temple. There were no
iron foundries from which they could obtain the required
metal properly prepared; but on the contrary, every detail
had to be performed by the Saints. The timber had to be
hewed in the far off forests of Wisconsin, carried to Nau-
voo, and cut into boards and for the various uses of the
Temple. The stone had to be cut and polished from the
quarries, and the whole work had to be supplied out of the
tithing of the people. If the Lord had required all of their
time how would they have supported their families? Of
course, He could have cared for them, but it was but the
tenth, mark you, of their time and means that was required.
And yet some of our friends complain that the Temple
was not completed inside of six months ! Naturally under
these conditions it would take a number of years to com-
plete the building.

We have seen that the Saints were diligent up to May,
1842.* Let us now see if they did not continue their dili-

*The Reorganite response to this is as follows: "Not
by any means, no such an indication. We have seen that they
were diligent in May 1842 — not up to. The corner-stone of the
edifice had been laid April 6, 1841, over a year from the date
of the quotation. Room for a great deal of lagging between
those two periods of time."

"The next quotation is from Hyrum Smith (no reference)
at the April Conference, 1844, who speaks of, as Joseph F. Smith
[Jr.], puts it, the willingness of the Saints to do the work as
late as 1844/ Yes, but he does not say they had been willing
up to 1844. From May 1842, to April, 1844, (nearly two years),
afforded time to be guilty of lethargy and to falter enough to
incur the penalty the fiat of the Lord had fixed."

Such miserable, puerile, balderdash set forth as argument,
is disgusting. Nevertheless it is characteristic of the "defense"
writer who, throughout, argues in this fashion, failing to pre-
sent the quotations he attacks for fear his readers will discover
his dishonorable methods. He was afraid to present to his
readers the quotation from the remarks of Patriarch Hyrum
Smith and the quotation from the Prophet wherein he said:

4Q ORIGIN OF "REORGANIZED" CHURCH.

gence. Of course, there were some who were not diligent;
but not of the faithful, not of those who followed the

"Never since the formation of this Church was laid have we
seen manifest a greater willingness to comply with the requi-
sitions of Jehovah, a more ardent desire to do the will of God;
more strenuous exertions used or greater sacrifices made, than
have been since the Lord said, Let the Temple be built by the

TITHING OF MY PEOPLE !"

The reasons he did not give these quotations is, that he
knew his readers would see his trickery and deception. Then
he goes on to argue that the Saints were not diligent in Sep-
tember 1841, because the Lord said at that time: "Let the
work of my Temple, and all the works which I have appointed
unto you, be continued on and not cease, let your diligence and
your perseverence, and patience, and your ivorks be redoubled,
and you shall in no wise lose your reward." (My italics).
Therefore, he argues, "they were not sufficiently diligent at
that time/' because they were commanded to redouble their
works. "That at least makes one positive break in Mr. Smith's
chain of diligence."

Let us see: their works that were to be redoubled were not
confined to the building of the Temple, and the context of this
revelation (see sec. 127) proves that they were in favor with
the Lord and had been diligent and patient and persevering in
their works. We have seen too, from the Prophet's own words,
that "laboring with their might" meant one-tenth of their time
or means — a tithing of the people, which is all the Lord had asked
of them, and this could be redoubled without any thought of
lethargy or lack of diligence. There is no sense in the Reor-
ganite "defender," being unreasonable, technical and peevish in this
matter to win a point for a delapidated cause. There is sufficient
evidence given in this book; and it is not all that could be
given by any means, to show that the Saints labored faithfully,
diligently, and did all that the Lord required of them until
they had completed the Temple; and that, too, while they were
being harassed, persecuted, and in every way opposed by their
enemies. All these facts the "defender" very carefully avoids.

Another thing. Who was it that failed to be diligent and
to labor with their mights in building the Temple? Those
scattered members who refused to go to Nauvoo when command-
ed, and afterwards, — if we may accept Reorganite testimony
— became the nucleus of their Church! Those who fled from
Nauvoo with James J. Strang, Sidney Rigdon and William
Smith; forsaking the Church; refusing to assist in the comple-
tion of the Temple; opposing the building of that edifice; even
prophesying that it would not be built, and blocking the pro-
gress of its erection! Notwithstanding the Lord declared to
Parley P. Pratt in a revelation just following the martyrdom

DILIGENCE OF THE SAINTS IN 1844. 41

Twelve. At the April conference, 1844, the Patriarch Hy-
rum Smith, addressing the Saints, said :

"I am one of the committee (i. e., Temple committee); the
committee tell me the quarry is blockaded, it is filled with rock,
the stone cutters are wanting work; come on with your teams
as soon as conference is over. It is not necessary for me to
tell who will come and do it; I will prophesy that you will
do it. There is not one in the city but that will do right if they
know it, only one or two exceptions, and they are not worth
notice; God will take care of them, and if He doesn't, the devil
will." (T. & S., 5:597).

Now, I know that Hyrum Smith was a prophet of God,
the Lord declared it, and his prophecy did not fail. This
shows the willingness of the Saints to do this work as late
as 1844.

In a communication to the Times and Seasons, October
13, 1844, signed "C," we have the following:

"The Temple is rising even faster than could have been
anticipated, and has a very imposing appearance. "

Again on page 744, of volume 5, Times and Seasons,
(December 15, 1844), this is stated:

"The Temple has progressed with greater rapidity since
the death of Joseph and Hyrum than ever it had done before;
and things in this city never looked more prosperous."

— which is accepted by the Reorganites as genuine — "Go and
say unto my people (not rejected) in Nauvoo, that they shall
continue to pursue their daily duties and take care of them-
selves, and make no movement in Church government to re-
organize or alter anything until the return of the remainder of
the quorum of the Twelve (not rejected). But exhort them that they
continue to build the House of the Lord which I have commanded
them to build in Nauvoo" (My comments and italics). Autobiog-
raphy of Parley P. Pratt, page 371). Notwithstanding this
commandment, some forsook Nauvoo and refused to assist in
building the Temple, and these were the ones who after-
wards became active members of the "Reorganization. " It
will take more evidence than a lot of inuendos, accusations, and
downright sophistry to prove that the Lord rejected those who
labored diligently on the Temple, according to His command,
and accepted those who rejected the Temple, and refused to as-
sist in its erection.

42 ORIGJN OF "REORGANIZED" CHURCH.

And in an editorial in this same paper of May 15, 1845 :

"The Temple progresses rapidly and the Saints being united
(as we have heretofore said), are industrious, frugal and de-
termined. "

Then in the Times and Seasons, volume 6, page 926 :

"After a little more than four years of hard labor, in truly
troublesome times, and not, too, without the loss of the best
blood in the Church, on the morning of the 24th ult. (April,
1845), at a little past 6, a goodly number of Saints had the
honor, and glory to witness the capstone of the Temple laid
in its place."

In a letter from Elder John Taylor to Joseph Cain
(Mill. Star, 8:31), we find this:

"My feelings were very peculiar while standing In the font,
which is of stone, and passing through the rooms when I
thought how the Saints had labored and striven to complete
the building. ,,

And in the Times and Seasons, volume 6, page 1017:

"On Sunday, the 5th of October (1845) through the inde-
fatigable exertions, unceasing industry, and heaven blessed
labors, in the midst of trials, tribulations, poverty, and worldly
obstacles, solemnized, in some instances, by death, about 5,000
Saints had the inexpressible joy and great gratification to meet
for the first time in the house of the Lord in the city of Joseph
(Nauvoo). From mites and tithing, millions had risen up
to the glory of God, as a Temple where the children of the
last kingdom, could come together and praise the Lord."

There are other passages ; but these ought to suffice on
this point of the diligence of the Saints. But some one will
say, all this testimony is from those who are interested —
from your friends. Should we take the testimony of our
enemies, those who are interested in our downfall, and who
are not acquainted with these facts? However, I will add
the testimony of one who hoped that the Temple would not
be finished. In the Messenger and Advocate of June, 1846,
published by Sidney Rigdon, 1 quote the following:

NAUVOO TEMPLE COMPLETED. 43

"That people [the Saints with Brigham Young] were told
that they would not finish that Temple which THEY were
building. They were told that they would get the roof on, and
do some of the inside work, but never would finish it."

Now mark this; he adds:

"No people ever labored harder to prove the above declar-
ation false. No pains were spared; but where has it terminat-
ed? Just as we said it would."

Here we have the testimony of Sidney Rigdon, who op-
posed the Twelve and the Church and the building of that
Temple. Yet he says they were diligent, but when he says
it was not completed, he spoke too soon. This article was
written just shortly after the exodus commenced, and at that
time the Temple was not quite finished; but it was finished
before all the Saints left Nauvoo.

I suppose that it is unnecessary to continue this branch
of the subject any further, but since our Church members
have to meet the sophistry on the part of the elders of the
"Reorganization," we will.

NAUVOO TEMPLE COMPLETED.

In proof that the Temple was completed I present the
following evidence. In the Times and Seasons, volume 6,
page 1017, we find the following:

"It certainly afforded a holy satisfaction to think that since
the 6th of April, 1841, when the first stone was laid, amidst
the most straightened circumstances, the Church of Jesus Christ
of Latter-day Saints has witnessed their bread cast upon waters;
or more properly their obedience to the commandments of
the Lord appear in the tangible form of a Temple, entirely en-
closed, windows in, with temporary floors, pulpits, and seats to
accommodate so many persons preparatory to a general con-
ference."

And on page 1018 :

"The font and the other parts of the Temple will be in
readiness in a few days to commence the administration of holy
ordinances of endowment, for which the faithful have long

44 ORIGIN OF "REORGANIZED" CHURCH.

diligently labored! and fervently prayed, desiring above all
things to see the beauty of the Lord and inquire in His holy
Temple."

Now, this was given in October, 1845, and we learn that
the font — that is the permanent font, which replaced the for-
mer and temporary one — also the other parts of the Temple
would be in readiness in a few days to commence the admin-
istration of holy ordinances. I wish now to refer to another
reference from the writings of the president of the "Reor-
ganization." I have already read where he declares that
the font and the first floor above the basement and one stair-
way, also the basement, were completed- He reaffirms that
in the following from an editorial in the Saints' Herald of
February 17, 1904:

"Work continued to be done on the Temple until the fall
of 1845, possibly until the summer of 1846" — you see he is not
quite sure about it — "but the building was never finished; and
whatever ordinances were performed in it took place in rooms
not wholly finished."

Now note this particularly:

"The north stairway, the second or upper auditorium, and
the attic were entirely incompleted."

We will now examine the Times and Seasons of January
20, 1846, and see what his testimony is worth. Here on page
1096 occurs the following:

"January thus far has been mild, which, in the midst of our
preparations for an exodus next spring, has given an excellent
time to finish the Temple. Nothing has appeared so much like
a finish of that holy edifice as the present."

Now, I want to call your attention to this which im-
mediately follows:

"The ATTIC story was finished in December."

That is in December 1845. You will remember that
the president of the Reorganization declares that the attic
was "entirely incompleted/' But to continue the quotation :

NAUVOO TEMPLE COMPLETED. 45

"And if the Lord continues to favor us, the first story above
the basement will be completed ready for meeting, in the month
of February. The font, standing upon 12 stone oxen, is about
ready, and the floor of the story is laid, so that all speculation
about the Temple of God at Nauvoo, must cease."

Now the temporary floors were laid in October, 1845,
so these floors must have been the permanent ones, and
while the temporary finishing in October was for the purpose
of fitting the building for the ordinances, this finishing was
permanent.

Here is an interesting feature about the testimony of
this man. The parts of the Temple which the president of
the ''Reorganized" Church says were completed — finished,
the Times and Seasons here states would not be finished for
a few days, or till February, but the part of the building
which he says was "entirely incompleted," is here declared
to have been finished in the past December, 1845. I shall
not dispute with him the fact that the parts which he says
were finished, were completed, for they were ; but what does
his testimony amount to as evidence when confronted with
the statement of the Times and Seasons? Simply nothing;
more than to prove that he knew nothing about it at all
Now which shall we believe? The Times and Seasons, pub-
lished at the time, or the president of the "Reorganization,"
who made his statement some 40 years later? Remember
if he admits that the Temple was finished his whole struc-
ture crumbles to the ground — it's bound to crumble any-
way sooner or later, for it is built upon the sand-

Elder John Taylor, in an address to the Saints in Eng-
land, published in the Millennial Star of November, 1846,
(vol. 8:97) has this to say:

"Time alone can unfold this to many, but to us it has been
manifested long ago, years before the Temple WAS COM-
PLETED, and long before the martyrdom of our Prophet
and Patriarch."

Here he declares that the Temple was completed. Now
our friends quote from the remarks of President Brigham
Young delivered at the dedication of the St. George Temple
to the effect that up to that time the Saints had never had the

46 ORIGIN OF "REORGANIZED" CHURCH.

privilege of completing and enjoying a Temple. I call your
attention to the fact that President Brigham Young left Nau-
voo before the Temple was finished. He left in February,
1846, and a great portion of the Latter-day Saints were ex-
pelled from that city before they had the privilege of re-
ceiving the ordinances of the house of God, therefore Presi-
dent Young was correct when he said we had not up to that
time had the privilege of completing and enjoying one. But
I will now call your attention to the statement of President
Young's made in October, 1863, (News, 13:96). Said he,

"We have already built two Temples, one at Kirtland, Ohio,
and one at Nauvoo, Illinois. * * * God commanded us to
build the Nauvoo Temple, and we built it, and performed our
duty pretty well. There are elders present here today who la-
bored on that house with not a shoe to their foot, or panta-
lons that would cover their limbs, or a shirt to cover their arms.

"We performed the work, and performed it WITHIN THE
TIME WHICH THE LORD GAVE US TO DO IT IN. Apos-
tates said that we never could perform that work, but through
the blessing of God it was completed and accepted of Him.
Apostates never build Temples unto God, but the Saints are
called to do this work."

The Nauvoo Temple was publicly dedicated May 1,
1846, by Elder Orson Hyde, and the following day about
3,000 Saints met in the building in a public service. It is
most likely that the greater number of these Saints were also
at the dedication. It is not reasonable to suppose that this
building was dedicated until it was finished, for each part
had been dedicated as it was finished, and the dedication on
the 1st of May, 1846, was of the entire structure.*

*Commenting on this the Reorganite "defender" says:
"On page 23 he quotes from Sidney Rigdon, 'In the Messenger
and Advocate for June, 1846;' and on next page (24) he says: 'At
that time (June, 1846) the temple was not quite finished/ On
page 24, not finished in June, and on page 23, finished on May
1st. On which page is he correct?"

If the foregoing criticism was written through ignorance, of
course the writer may be excused, for one cannot be expected
to furnish reasoning powers to men who lack the capacity to
understand a simple fact. But it appears very forcibly that it is
a deliberate prevarication, prepared purposely to deceive, and
thus shall I look upon it, rather than lay it to his stupidity.

THE REVELATION ON TEMPLE WORK. 47

THE REVELATION ON TEMPLE WORK.

I have now shown that the Temple was completed ; that
the Saints were diligent in their labors, and they were also
hindered by their enemies. I now reaffirm what has pre-
viously been said ; that it made no difference, so far as the
Church and its authority is concerned, even if the Temple
had not been completed, or finished, in the technical sense of
that word. Some of the embellishments, the ornamentations
and fixtures, may not have been placed in the building ac-
cording to the original intention, and in that technical sense
the building may not have been "finished completely." But
if so, what difference would it make? The Lord, thank
heaven, is not as technical and peevish as men are, or woe be
unto all of us. The revelation does not say that the Church
would be rejected with its dead if every identical board and
plank or fixture was not in the building according to the
original design. The thing the revelation does require is that
a place be prepared, or built, where the Lord could reveal
the Priesthood and its ordinances which had been taken away
or that had not been restored. And, too, if the temporary
floors had not been replaced by the permanent floors,the Lord

There is no contradiction whatever here, for I did not say,
as he gives it: "At this time (June, 1846) the Temple was not
quite finished." The reference taken from the letter of Sidney
Rigdon, appeared in the Messenger and Advocate of June, 1846,
along with a number of other articles ivritten in March, April
and May, 1846. Any greenhorn, much less a man of wisdom
and intelligence, knows that an article appearing hi a monthly
magazine is always written before the date of publication of the
magazine, and more was this the case in 1846, when the modern
improvements and facilities were not to be had by a small coun-
try publication. Now, what I did say — which would have been
apparent to his readers had he dared to publish the statement
of Sidney Rigdon and my comment which proves the diligence
of the Saints up to the last— was this: "This article was written
just shortly after the exodus commenced, and at that time (i. e.,
shortly after the exodus commenced) the Temple was not quite
finished, but it was finished before all the Saints left Nauvoo."
(See context). This harmonizes perfectly with the date of ded-
ication. Moreover, Sidney Rigdon had not been at Nauvoo since
before the exodus commenced, which was in February, 1846,
not June, and was not prepared to say just what the Saints did
after that time.

4

48 ORIGIN OF "REORGANIZED" CHURCH.

could and would have revealed Himself to the Saints and
would have accepted of their offering. Now let's see just
what the revelation does say about this matter. Beginning
at verse 25.

"25. And again, verily I say unto you, let all my Saints
come from afar;

26. And send ye swift messengers, yea, chosen messengers,
and say unto them; come ye, with all your gold, and your silver,
and your precious stones, and with all your antiquities; and with
all who have knowledge of antiquities, that will come, may
come, and bring the box tree, and the fir tree, and the pine tree,
together with all the precious trees of the earth;

27. And with iron, with copper, and with brass, and with
zinc, and with all your precious things of the earth, and build a
house to my name, for the most High to dwell therein;

28. For there is not a place found on earth that he may
come and restore again that which was lost unto you, or which
he hath taken away, even the fullness of the Priesthood;

29. For a baptismal font there is not upon the earth, that
they, my Saints, may be baptized for those who are dead;

30. For this ordinance belongeth to my house, and cannot
be acceptable to me, only in the days of your poverty, wherein
ye are not able to build a house unto me.

31. But I command you, all ye my Saints, to build a house
unto me; and I grant unto you a sufficient time to build a house
unto me, and during this time your baptisms shall be acceptable
unto me.

32. But behold, at the end of this appointment, your bap-
tisms for your dead shall not be acceptable unto me; and if you
do not these things at the end of the appointment, ye shall be
rejected as a church, with your dead, saith the Lord your God.

33. For verily I say unto you, that after you have had suffi-
ient time to build a house to me, wherein the ordinance of bap-
tizing for the dead belongeth, and for which the same was in-
stituted from before the foundation of the world, your baptisms
for your dead cannot be acceptable unto me.

34. For therein (that is in Temples) are the keys of the
Holy Priesthood ordained that you may receive honor and glory.

35. And after this time, your baptisms for the dead, by
those who are scattered abroad, are not acceptable unto me, saith
the Lord.

36. For it is ordained that in Zion, and in her stakes, and in
Jerusalem, those places which I have appointed for refuge, shall
be the places for your baptisms for your dead.

37. And again, verily I say unto you, How shall your wash-
ings be acceptable unto me, except ye perform them in a house
which you have built to my name?

33. For, for this cause I commanded Moses that he should

THE REVELATION ON TEMPLE WORK. 49

build a tabernacle, that they should bear it with them in the
wilderness, and to build a house in the land of promise that thosq
ordinances might be revealed which had been hid from before
the world was;

39. Therefore, verily I say unto you, that your anointings
and your washings, and your baptisms for the dead, and your
solemn assemblies, and your memorials for your sacrifices, by
the sons of Levi, and for your oracles in your most holy places,
wherein you receive conversations, and your statutes and judg-
ments, for the beginning of the revelation and foundation of
Zion, and for the glory, honor, and endowment of all her muni-
cipals, are ordained by the ordinance of my holy house, which
my people are always commanded to build unto mv holy name."

I have read quite extensively from this revelation, now
let us examine and see just what is meant. At the time this
revelation was given the Saints were baptizing in the Mis-
sissippi river for their dead, this was a special privilege that
the Lord granted them in their poverty and while they could
prepare a place in the Temple for that ordinance. He de-
clares that while that place was being built He would accept
of their baptisms in the river, but just as soon as a place
could be prepared in the Temple baptisms for the dead in the
river should cease. Now you will notice that verse 31 reads :

"But I command you, all ye my Saints, to build a house
unto me; and I grant unto you a sufficient time to build a house
unto me."

Now I wish you to note what follows:

"And during this time your baptisms shall be acceptable un-
to me."

I take it that this means that the Lord would accept of
their baptisms in the river until they could prepare a place
where the ordinance could be attended to properly, and that
He would not discontinue river baptisms until they had had
sufficient time to build such a place. I want to read what
the president of the "Reorganized" Church has to say on this
point. Said he:

"Baptisms for the dead was a permissive rite."

Of course I do not agree with him that it was a per-
missive rite, but to continue the quotation :

"Baptism for the dead was a permissive rite; or to write

SO ORIGIN OF "REORGANIZED" CHURCH.

more plainly, the Church was permitted by the Lord to baptize
for the dead under certain rules."

Here is the rule :

"By terms stated in the revelation this permissive rite could
be performed and would be acceptable if performed in the river
while the time given the Church in which the Temple should be
built was passing. After the completion of the Temple, baptisms
for the dead were to be performed in it." (Saints' Herald,
February 17, 1904).

We are certainly safe in saying that the Lord would not
break His promise, therefore if we can discover a time when
baptisms were discontinued in the river it will be a sign that
the sufficient time had expired, so far as baptisms in the river
for the dead were concerned. I turn to the minutes of the
October conference, 1841, and read from the remarks on
baptism for the dead delivered by the Prophet on the third
day as follows :

"There shall be no more baptisms for the dead until the or-
dinance can be attended to in the font of the Lord's house; and
the Church shall not hold another general conference, until they
can meet in said house. For tints saith the Lord!" Times and
Seasons, Vol. II., page 578).

Remember this was in October, 1841 — six months after
the first stone of the Temple was laid- Was the Temple
finished? No. Was the Church then rejected with its dead?
Verily no ! for this was 1841, and I have already referred you
to the editorial of the Prophet's of May, 1842, wherein he
says that never since the formation, or foundation, of the
Church was laid, have the Saints been so willing to comply
with the requisitions of Jehovah, and manifested a more ar-
dent desire to do the will of God, than in the building of that
Temple. Therefore they could not have been rejected. Yet
the sufficient time was up.* What must we then conclude?

*In answer to the question, "when was the Church rejected
with its dead?" the president of the "Reorganization" in an
editorial in the Saints' Herald, February 17, 1905, said: "We are
not aware that specific date or time, or any one specific act
has been fixed upon as the time and the event when and why the
Church was rejected." He then declares that the seed was sown

BAPTISM IN THE FONT. Si

That the Temple had progressed so far that baptisms could
be performed in it for the dead in accordance with the reve-
lation, and it did not depend altogether, you will see, on the
complete finishing of the building; and as the rooms were

as early as 1843 that finally grew and culminated in the "re-
jection of the Church."

Mr. Heman C. Smith quotes Lyman Wight (True Succes-
sion, p. 74) as follows: "We were to have sufficient time to
build that house, [Nauvoo Temple] during which time our
baptisms for our dead should be acceptable in the river. If we
did not build within this time we were to be rejected as a church,
we and our dead together. Both the Temple and baptizing went
very leisurely, till the Temple was somewhere in building the
second story, when Brother Joseph from the stand announced
the alarming declaration that baptism for the dead was no longer
acceptable in the river. As much to say the time for building
the Temple had passed by, and both we and our dead were re-
jected together. * * *

"The Church now stands rejected together with their dead.
The Church being rejected now stands alienated from her God
in every sense of the word."

Mr. Heman C. Smith accepts this statement saying: "What
but blind ambition to rule prevented others of the signers
[Apostles] from recognizing the consequence so apparent?"

This was written by Lyman Wight in 1851 and was an
afterthought on his part, for he continued to work in the ministry
until the death of Joseph and Hyrum Smith, without one inti-
mation by word or deed that the Church had been rejected in
1841. Moreover, if the Saints could get the structure of a build-
ing that cost a million dollars "somewhere in building the sec-
ond story" in that time of distress and trouble, within about
six months they could not possibly have worked very leisurely,
and the Prophet in 1842 praised them for their diligence and
zeal. (See page 38).

Another Reorganite writer (A .M. Chase) in the Saints'
Herald for June 20, 1906, declares that the Church was rejected
in 1841: "When this appointment was ended by revelation,
October 3, 1841, and the temple not completed, then all Israel
should have known they were 'rejected as a church' with their
dead."

It is quite evident that the sufficient time was up on this
date, for they were to have the privilege to baptize in the river
"while the time was passing" and this privilege of baptizing
in the river terminated, October 3, 1841, thus proving that the
time had come for baptisms in the Temple. It was not finished
and the revelation did not call for it to be finished, and at this
time it was built sufficiently for this ordinance to be attended to
in the font in the proper way. For that reason the Lord

52 ORIGIN OF "REORGANIZED" CHURCH.

finished one by one and dedicated, they too, could be usea
for the ordinances of the Temple until the whole Temple
was built.

Are we right in our conclusion that a font had been
built? Yes, a temporary font had been built in the basement
of the Temple — a temporary one — but obviously one that
answered the requirements of the revelation. Moreover, in
this temporary font, which was used by the command of the
Lord through the Prophet Joseph Smith, baptisms for the
dead were performed from November, 1841, until it was re-
placed by the permanent font, and then these baptisms con-
tinued in that until the Saints were driven from Nauvoo.

BAPTISMS FOR THE DEAD OBLIGATORY.

We will now examine the thirty-second verse ; it is :

"But behold, at the end of this appointment, your baptisms
for your dead shall not be acceptable unto me."

That means, of course, the baptisms in the river shall
not be acceptable after the font is built. But listen to this :
"And if you do not these things at the END OF THE AP-
POINTMENT ye shall be rejected as a church, with your dead,
saith the Lord your God."

If you do not do what things? Does it mean if you do

transferred the ordinance of baptism for the dead from the river
to the font of the Lord's House. That he had not rejected the
Church is evident from this very commandment, for in it the
Lord tells them to baptize in the font in the Temple, which He
would not have done had they been rejected. If He had re-
jected them He would have stated so positively in a revelation
to the Prophet, for he received several revelations after this
event and some of them were concerning baptism for the dead
and temple work. (See sections 127 and 128). This command-
ment given to the Church in 1841 and other revelations subse-
quently, prove conclusively that the Lord would and did accept
of the work for the dead in the Temple, without it being "com-
pletely finished," after the privilege to baptize in the river had
expired. The thine for which they were to be rejected was
the failure to perform these ordinances, after the expiration of
river baptisms, and the Saints did not fail to perform the ordi-
nances in the Temple.

BAPTISM FOR THE DEAD OBLIGATORY. S3

not build the Temple at the END of the appointment? That
would be absurd. It means, if you do not perform your
baptisms for your dead and the ordinances for the dead
at the end — not the beginning, but the end— of the appoint-
ment, then will you be rejected with your dead. So you see
it was not the failure to finish the attic, or to carve figures in
the woodwork, or embellish the building by placing pictures
on the walls, or painting them ; it was not for this that the
Church was to be rejected; but it was to be rejected with its
dead if it failed to perform the work in the Temple for the
dead when the opportunity was afforded. Now let us see if
this view is not in harmony with other Scriptures. I turn to
the second section of the Doctrine and Covenants. Here the
angel says :

"Behold, I will reveal unto you the Priesthood, by the hand
of Elijah the prophet, before the coming of the great and dread-
ful day of the Lord.

"And he shall plant in the hearts of the children the prom-
ises made to the fathers, and the hearts of the children shall turn
to their fathers.

"If it were not so, the whole earth would be UTTERLY
WASTED AT ITS COMING."

Why would the earth be wasted? Simply because if
there is not a welding link between the fathers and the chil-
dren — which is the work for the dead — then we will all stand
rejected ; the whole work of God will fail and be utterly wast-
ed. Such a condition of course, shall not be. When Elijah
restored this Priesthood, he said that the time spoken of had
fully come, and that the dreadful day of the Lord was near,
even at the doors.

Let us now see what Joseph Smith had to say in relation
to this. Speaking of the baptism and salvation for the dead,
he said :

"The GREATEST RESPONSIBILITY in this world that
God has laid upon us, is to seek after our dead. The apostle says
they without us cannot be made perfect. Now I will speak of
them: I say to you, Paul, you cannot be perfect without us; it is
necessary that those who have gone before, and those who come
after us should have salvation in common with us, and thus hath
God made it OBLIGATORY to man. Hence God said He would
send Elijah." (Times and Seasons, 6:616).

54 ORIGIN OF "REORGANIZED" CHURCH.

Moreover, at the conference held October, 1841, to
which I have already referred, the prophet said this :

"Baptism for the dead is the only way that men can appear
as saviors on Mount Zion. The proclamation of the first prin-
ciples of the gospel was a means of salvation to men individu-
ally, and it was the truth, not men, that saved them; but men
by actively engaging in rites of salvation substitutional^, be-
come instrumental in bringing multitudes of their kin into the
Kingdom of God."

"This doctrine" — that is, baptism for the dead — "he said,
presents in a clear light the wisdom and mercy of God, in pre-
paring an ordinance for the salvation of the dead, being baptized
by proxy, their names recorded in heaven, and they judged ac-
cording to the deeds done in the body."

Now here comes the most important statement.

—"This doctrine was the BURDEN OF THE SCRIP-
TURES. Those Saints who NEGLECT it in behalf of their
deceased relatives, do it at the PERIL OF THEIR OWN SAL-
VATION."

There we have the key to the whole situation. If we
neglect the salvation of our dead when we have the oppor-
tunity to save them, then we ourselves will be rejected, and
that is just what the revelation of January 19, 1841, says.
In the Doctrine and Covenants, Section 128, verse 5, we are
told that baptism for the dead was prepared from before the
foundation of the world, "for the salvation of the dead,"
mark this, "WHO SHOULD DIE WITHOUT A
KNOWLEDGE OF THE GOSPEL !" And in verse 15 :

"And now, my dearly beloved brethren and sisters, let me
assure you that these are principles in relation to the dead and
the living that cannot be lightly passed over, as pertaining to
our salvation, as Paul says concerning the fathers, 'that they
without us cannot be made perfect, neither can we without our
dead be made perfect.' "

Here we have it in this revelation that if we do not save
our dead we cannot ourselves be saved, therefore if we ne-
glect their salvation, we ourselves will be rejected. Now
verse 18:

BAPTISM FOR THE DEAD OBLIGATORY. 55

"It is sufficient to know * * * that the earth will be
smitten with a curse, UNLESS there is a welding link of some
■ and or other, between the fathers and the children, upon some
subject or other, and behold what is that subject? IT IS THE
BAPTISM FOR THE DEAD. For we without them cannot
be made perfect; neither can they without us be made perfect.
Neither can they nor we be made perfect without those who have
died in the Gospel also; for it is necessary in the ushering in
of the dispensation of the fullness of times, which dispensation
is now beginning to usher in, that a whole and complete and
perfect union and welding together of dispensations, and keys,
and powers, and glories, should take place, and be revealed,
irom the days of Adam even to the present time; and not only
this, but those things which never have been revealed from the
foundation of the world, but have been kept hid from the wise
and prudent shall be revealed unto babes and sucklings in this
the dispensation of the fullnes of times."

SALVATION FOR THE DEAD IMPORTANT.

Now, is it not plain to see how important this doctrine is,
and why the Saints were to be rejected? But they were not
rejected for they performed the baptisms for their dead, and
are today performing the baptisms and the ordinances for
and in behalf of their dead- Therefore they are not rejected.
Again, the Prophet says that the Saints have not too much
time to save and redeem their dead, and gather their living
relatives together that they may be saved also, before the
earth will be smitten, as revealed by Malachi. Therefore it
is quite evident why the Lord permitted them to baptize in
the river, and not wait until those ordinances could be per-
formed in the Temple, and why He was so anxious that they
should hurry and prepare a place in the Temple, where they
could be performed in accordance with the plan from before
the foundation of the world.

Here is another statement that I wish to refer to. In an
editorial in the Times and Seasons written by the Prophet,
in volume 3, pages 759-761, where he is speaking of the re-
marks made by the Savior to the Jews, that upon them
should come all the righteous blood shed upon the earth
from the blood of righteous Abel, unto the blood of Zacha-
rias, son of Barachias, who was slain between the Temple
and the altar, Joseph the Prophet declares in most emphatic

56 ORIGIN OF "REORGANIZED" CHURCH.

terms that the reason why this blood was to come upon these
Jews was, that:

"They possessed greater privileges than any other genera-
tion, not only as pertaining to themselves but to their dead, their
sin was greater as they not only neglected their own salvation
but that of their progenitors, and hence their blood was required
at their hands."

Now, if these Jews were to answer for the blood of their
progenitors because they neglected- the salvation of their
dead, then, may we not ask; will not we have to answer
for the blood of our dead if we neglect these ordinances
in their behalf? It matters not even if we have been bap-
tized and have had hands laid on our heads for the reception
of the Holy Ghost; if we wilfully neglect the salvation of
our dead, then also we shall stand rejected of the Lord be-
cause we have rejected our dead; and just so sure their blood
will be required at our hands.

Now, what is the attitude of the "Reorganized" Church
in relation to the salvation of the dead, the neglect of which
the Church — yes, and also the individual — was to stand re-
jected of the Lord? I have here a copy of a resolution that
was passed by the general conference of that sect in 1886, at
the time that Mr. Briggs withdrew. This resolution is in
reply to his charge that he could not accept the principle of
"baptism for the dead." ' Here it is :

"That as to the alleged Temple building and ceremonial en-
dowments therein, that we know of no Temple building, except
as edifices wherein to worship God, and no endowment except
the endowment of the Holy Spirit of the kind experienced by
the early Saftits on Pentecost day."

" 'Baptism for the dead' referred to belongs to those local
questions of which the body has said by resolution:

" 'That the commandments of a local character, given to the
first organization of the Church are binding on the Reorganiza-
tion only so far as they are either reiterated or referred to as
binding by commandment to this church. And that principle
has neither been reiterated nor referred to as a commandment."

Just think of that ! They declare that we were rejected
because we failed to build a house where these ordinances

REORGANITES REJECTED WITH THEIR DEAD. 57

were to be performed, and yet they actually have the auda-
city to say that the work of salvation for the dead is not
binding on them because it has not been reiterated or re-
ferred to as a commandment binding on them. Now is that
consistent ? They call it a local commandment, yet we have
seen that this commandment was the burden of the Scrip-
tures and the greatest responsibility that God has placed
upon us, and we are obliged to save our dead if we would
ourselves be saved. And yet, this commandment without
which the whole earth was to be utterly wasted and de-
stroyed — this eternal commandment that had been prepared
before the foundation of the world — is not binding on them !
"A local commandment!" "A permissive rite!" My friends,
from the teachings of Joseph Smith the Prophet,* which I
have presented, you may well judge which is the Church
"rejected with its dead."*

*The Reorganite "defender" at this point carefully avoids
the evidence and argument presented here, and argues at great
length attempting to prove that the Church was rejected because
the Lord said He was "about to restore many things to the earth
pertaining to the Priesthood." The Lord said: "I deign to reveal
unto My Church, things which have been kept hid from before
the foundation of the world, things that pertain to the dispen-
sation of the fullness of times." The "defender" says these things
were not revealed, nor restored to the Church; that no revela-
tions that were kept hid from before the foundation of the world,
pertaining to the Priesthood in the dispensation of the fullness
of times, have been revealed from heaven; therefore the Church
was rejected with its dead. He says their Doctrine and Cove-
nants contains no such revelations; that no such revelations are
to be found in our edition of the Doctrine and Covenants; and,
therefore, he. concludes, no such revelations have been given
to us, or the Church; so the Church must have been rejected.

He asks me to answer the following questions: "Now let
us ask, Mr. Smith: Have any such revelations been received?
Name them. Where are they and what are they?"

I have taken this matter up under the head of "Temple
Building and Ceremonial Endowments Therein." All that is
necessary to say here is this: If the Lord kept things hid from
the world since before the foundation thereof was laid and now
has revealed them to His people, they are not intended for the
world and necessarily will not be found in the written word.
Such revelations have been revealed unto the Church in the
Temples of the Lord; but I shall not name them. If the Lord
saw fit to keep them from the world, yes, and from the dispen-

58 ORIGIN OF "REORGANIZED" CHURCH.

sations past, He does not intend to reveal them to the world
now; neither to the scoffer and the unbeliever in His works.
Let our friend read Matthew 7: 10-12, as it is given in the Holy-
Scriptures: "And the mysteries of the kingdom ye shall keep within
yourselves ; for it is not meet to give that which is holy unto the
dogs; neither cast ye your pearls unto swine, lest they trample
them under their feet. For the world cannot receive that which
ye, yourselves, are not able to bear; wherefore ye shall not
give your pearls unto them, lest they turn again and rend you."

Succession in the Presidency
of the Church.

An Address Delivered in the Weber Stake Tabernacle, Ogden,
Sundy, April 28, 1 907, by Elder Joseph F. Smith, Jr.

A short time ago I was invited to address the Saints
from this stand on the subject of "The Origin of the Re-
organized Church." It has been thought by some that it
would be wise to continue the subject and therefore I have
been invited to address you this afternoon on the question
of Succession in the Presidency of the Church. In doing so,
I desire it to be understood that I have no feeling of ani-
mosity towards those of a different faith; but so much has
been said on the other side of this question, and so little in
our defense, that I feel it important to deal with this subject.

The testimony on which members of the so-called "Re-
organized" Church base their contention that Joseph, son of
the Prophet Joseph Smith, should have succeeded his father
in the Presidency of the Church is as follows :

1. That it is his right by the law of lineage — that the
office of president of the High Priesthood descends from
father to the first born son.

2. That it is his right by appointment of his father.

3. That he was properly ordained by those holding the
authority to preach and administer in the ordinances of the
gospel.

We shall take these questions up and consider them
and will refer to the passages in the Doctrine and Cove-
nants that are used by these people, together with other pas-
sages that they do not use, and we will see just how much
there is in them in support of their position-

t

60 SUCCESSION IN THE PRESIDENCY.

We will first consider the statement that the Prophet
was to choose his successor. The passages referred to in
support of this are in the Doctrine and Covenants as fol-
lows : Sections 28 : 6-7, 35 : 18, and 43 : 2-5. These I shall
read to you. I cannot stop now to explain the circumstances
under which these revelations were given, and take it for
granted that you will consider that matter for yourselves.
The first of these was given to Oliver Cowdery and I read,
beginning with the 4th verse :

"And if thou art led at any time by the Comforter, to
speak or teach, or at all times by the way of commandment
unto the Church, thou mayest do it. But thou shalt not write
by way of commandment, but by wisdom; and thou shalt not
command him who is at thy head, and at the head of the
Church, for I have given him the keys of the mysteries, and
the revelations which are sealed, until I shall appoint unto
them another in his stead."

You see, the Lord was to appoint another.
The passage in section 35 is as follows :

"And I have sent forth the fullness of my Gospel by the
hand of my servant Joseph; and in weakness have I blessed
him, and I have given unto him the keys of the mystery of
those things which have been sealed, even things which were
from the foundation of the world, and the things which shall
come from this time until the time of my coming, IF HE
ABIDE IN ME, AND IF NOT, ANOTHER WILL I PLANT
IN HIS STEAD. Wherefore, watch over him that his faith
fail not, and it shall be given by the Comforter, the Holy
Ghost, that knoweth all things."

The third passage is as follows, beginning with the first
verse :

"O hearken, ye Elders of my Church, and give an ear to
the word which I shall speak unto you; for behold verily, verily,
I say unto you, that ye have received a commandment for a
law unto my Church, through him whom I have appointed unto
you, to receive commandments and revelations from my hand.

"And this ye shall know assuredly that there is none other
appointed unto vou to receive commandments and revelations
until he be taken, if he abide in me. But verily, verily, I say
unto you, that none else shall be appointed unto this gift ex-
cept it be through him, FOR IF IT BE TAKEN FROM HIM,

THE PROPHET'S PREPARATION. 61

he shall not have power except to- appoint another in his stead;
and this shall be a law unto you, that ye receive not the teach-
ings of any that shall come before you as revelations or com-
mandments; and this I give unto you that you may not be de-
ceived, that you may know they are not of me."

These revelations, extracts from which I have read,
were all given between September, 1830, and the first of
March, 1831. At that time the Church was less than one
year old, and was not fully organized with its various offi-
cers as we have it today. The quorums of Apostles and
Seventies were not called till 1835 — over four years subse-
quent to these revelations. When they were given the Prophet
Joseph was young and inexperienced, and this law was
laid down for the government of the Church as it existed
at that time, as these revelations clearly indicate. You will
notice from these passages, that the Lord was to choose an-
other in the Prophet's stead in case of his removal through
transgression, or for any other cause, during that incipient
stage of the history of the Church. It was necessary at
that time that some provision be made for the perpetuity of
the prophetic office, in case that Joseph Smith should not
prove faithful to the great trust in the days of his prepara-
tion and qualification, and before he became thoroughly seas-
oned and fitted for this important calling. In such an emer-
gency the power of necessity must have been conferred by
Joseph Smith on his successor, for he held the keys ; there-
fore, the Lord declared that in case of the prophet's trans-
gression or removal, he would still retain the power in that
case to ordain his successor and to confer upon such suc-
cessor, whom the Lord was to choose, the keys and auth-
ority that had been conferred upon him.

It must also be remembered that the Prophet Joseph,
like the prophets of old and even the Savior Himself, had to
continue from grace to grace and "increase in wisdom and
stature, and in favor with God," and with him, as with the
Master, "he received not a fullness at first;" but through
trials, tribulations, and varied experiences, had to prove his
worthiness before God in order that he might hold the keys
of the kingdom. It was during this period of preparation
that the expression in the revelations quoted were given re-

62 SUCCESSION IN THE PRESIDENCY.

garding the appointment of a successor; but later the Lord
revealed more of His will, and the Church was established
with all the proper officers and quorums for its guidance and
perpetuity, when death should remove its President. More-
over, while in these revelations the Lord prepared the means
of a successor in case of the transgression or removal of
Joseph Smith, later when he had proved himself and evinced
before God through his faithfulness that he was worthy of
the trust placed in him, the Lord declared that the keys of
the kingdom should never be taken from him in the follow-
ing words :

"Thus saith the Lord, verily, verily, I say unto you my son,
thy sins are forgiven thee according to thy petition, for thy
prayers and the prayers of thy brethren have come up into my
ears; Therefore thou art blessed from henceforth that bear
the keys of the kingdom given unto you; which kingdom is com-
ing forth for the last time. ,

"Verily I say unto you, the keys of this kingdom shall
NEVER be taken from you, while thou art in the world, neith-
er in the world to come; nevertheless, through vou shall the
oracles be griven to another, yea, even unto the CHURCH."

I take it as a natural sequence that this law which was
given in March, 1833, superseded the provision made in 1830
and winter of 1831, wherein a law was given as a protection
to the Church in case of the taking away of the keys from
Joseph the Prophet — a contingency that did not arise.* Later

*Serious objection is raised to this line of argument by the
author of the "defense," who attempts to place me in a false
position by imputing to me expressions that are not here con-
veyed. Had he been honest in his argument he would have
fairly presented what I have had to say; but this he has stu-
diously avoided throughout his reply. Here he argues that the
provisions in these revelations regarding a "successor" were not
limited in their scope, but were to be carried out during the
life of Joseph Smith. I respectfully call his attention to an
editorial in the Saints' Herald of August 18, 1888. At that time
Joseph Smith, his president, and William W. Blair, counselor,
were the editors of the Herald. The article is called "The
Power to Perpetuate the Church" After quoting these passages
the author — presumably the editor, or his assistant, for it is
an editorial — continues :

(d) "The authority to ordain is given unto the Church.

(e) 'Verily, I say unto you, the keys of this kingdom

ORACLES GIVEN TO THE CHURCH. 63

in the year 1835, when the Twelve Apostles were chosen and
their duties defined, the Lord declared that they were equal
with the Presidency as a quorum. That is, in case of the dis-
solution or destruction of the First Presidency of the Church,

shall never be taken from you, while thou art in the world,
neither in the world to come; nevertheless, through you shall
the orades be given to another; yea, even unto the Church.'

(f) "This language was addressed to Joseph Smith, the one
who had been appointed of God to hold and exercise the gift
to receive commandments and revelations for the Church, two
full years after it was said through him that if he fell away he
should have power only to appoint one in his stead. The saying is
preceded by the statement that the sins of Joseph Smith had
been forgiven him, and he should bear the keys from thence-
forth.

(g) "Joseph Smith was taken away dying a martyr, of
which death he was conscious and made preparation before it
occurred. He was not accused of the Lord of transgression and
the gift that had been conferred upon him taken from him;
nor was there a command given him to appoint another in
his stead because he had been unworthy and the Lord proposed
to depose him from his office. It was only in the event of the
gift being taken from him that he was to so appoint another. This
event did not occur. * * *

"If Joseph Smith had been adjudged unworthy to longer
bear the "keys" and exercise the "gift/' which had been con-
ferred upon him, he was under obligation to declare it, at
the command of God, and to designate who the Lord had or-
dained to act in his stead. The fact that no such declaration was
made, is strong proof that no command came from God, and
no one was so designated to act in his stead while he was still
living. This proof is made stronger still by the declaration
made by Joseph Smith just before his death: "I go as a lamb
to the slaughter/'

(h) "If Joseph Smith continued to abide in Christ, which
all must admit that he did, in that case the gift conferred was
to continue with him; not only in the present world, the life
of the flesh, but the keys were to remain with him in the world
to come. But that no harm could come to the Church, and the
ciders be put in possession of a key to the situation in case
Joseph Smith should be taken, they were told that there zvas no
one other than he appointed until he was taken, and that when this
should occur the oracles should be given to the Church.

(k) 'The command, 'Nevertheless through you shall the
oracles be given unto the Church/ is equivalent to the saying,
Until Joseph Smith be taken he shall continue to act in the
office unto which he is called, and shall continue to exercise
the gifts conferred upon him; but when he is taken, then the

64 SUCCESSION IN THE PRESIDENCY.

the Twelve should succeed to the presidency, and would thus
act until such time and place as the Lord revealed that the
First Presidency should be again organized. And whenever
the First Presidency should be disorganized it would devolve
upon the Apostles' quorum to set in order and direct the
affairs of the Church. I quote from the one hundred and
seventh section.

"And they (that is the Twelve) form a quorum, equal in
authority and power to the three Presidents previously men-
tioned.

"The Seventy are also called to preach the Gospel and to
be especial witnesses unto the Gentiles and in all the world.
Thus differing from other officers in the Church in the duties
of their calling.

"And they form a quorum equal in authority to that of
the Twelve special witnesses or Apostles just named/'

That is to say : that when the First Presidency is disor-
ganized, the Twelve Apostles become the presiding quorum
of the Church until the presidency is again organized, and
during that time they are virtually the Presidency of the
Church — the presiding quorum. If through some cause —
which is not likely to arise — both these quorums should be
destroyed then it would devolve on the Seventies to set in
order the Church and they would become the presiding
quorum. This is the law that God has revealed, and it is

oracles and the power conferred in them are lodged with, or in
the Church, to be exercised and observed in accordance with
the revelations and commandments given to and accepted by the
Church, from God through him, up to the time he should be
taken."

The writer then quotes sec. 87, paragraph 5, Reorganite
Doctrine and Covenants, and continues:

(n) "This commandment was given to Joseph Smith* Sid-
ney Rigdon and Frederick G. Williams. The latter died before
Joseph Smith did; and whatever may have been the rights of
Sidney Rigdon at the death of Joseph Smith, he was not per-
mitted to stand in Joseph's stead nor act as his successor. This
confirms the thought that Joseph was to continue in the ex-
ercise of the gift conferred upon him, during his life, and was
not to be compelled to appiont another in his stead" (My italics
throughout.)

We concur.

DUTIES OF THE TWELVE. 65

the only law and order of the Priesthood that He has re-
vealed for the guidance of the Church in succession. You
may search the Doctrine and Covenants from beginning to
end and will find no other law of succession.

I think it must be conceded that the Apostles could
not be equal in authority with the Presidency when the First
Presidency is fully and properly organized. There could not
be two heads — or three heads — of equal authority at the
same time, for such a thing would lead to confusion. Hence
the Apostles are equal, as has been stated in that they have
power to assume control of the affairs of the Church when the
Presidency is dissolved by the death of the President. This
idea was clearly in the mind of the Prophet when on the 16th
day of January, 1836, in a special council of the Presidency
and the Twelve, he said — This is in the History of the
Church, vol. 2, page 374; also the 'Reorganite' history, vol.
2, pages 11-12:

"I next proceeded to explain the duty of the Twelve, and
their authority, which is next to the present Presidency, and
that the arrangement of the assembly in this place on the 15th
instant, in placing the High Council of Kirtland next the Presi-
dency, was because the business to be transacted was business
relating to that body in particular, which was to fill the sev-
eral quorums in Kirtland, not because they were first in office,
and that the arrangements were the most judicious that could
be made on the occasion; also the Twelve are not subject to
any other than the First Presidency; viz., myself, Sidney Rig-
don, and Frederick G. Williams, who are now my counselors;
and where I am not, there is no First Presidency over the
Twelve."

If in such a case, there is no First Presidency over the
Twelve, then the Twelve must be the presiding quorum of
the Church when the First Presidency is disorganized.
Again, at a special conference of the Church held August
16, 1841, we are informed in the minutes that the Prophet
addressed the Saints as follows — (T. S., 2. 521.) :

"President Joseph Smith now arriving proceeded to state
to the conference at considerable length, the object of their
present meeting, and in addition to what President Young had
stated in the morning, said that the time had come when the
Twelve should be called upon to stand in their place next to

66 SUCCESSION IN THE PRESIDENCY.

the First Presidency* and attend to the settling of emigrants and
the business of the Church at the stakes and assist to bear off
the kingdom victorious to the nations; and as they had been
faithful and had borne the burden in the heat of the day that
it was right that they should have an opportunity of providing
something for themselves and families, and at the same time
relieve him so that he might attend to the business of trans-
lating.

"Motioned, seconded and carried, that the conference ap-
prove of the instructions of President Smith, in relation to the
Twelve, and that they proceed accordingly, to attend to the
duties of their office. "

Therefore it was by right of divine appointment that the
Apostles' quorum became the presiding quorum of the
Church at the death of the Prophet Joseph Smith.

LINEAGE.

We will now consider this "law of lineage." From sec-
tion 86, they quote to us as follows :

"Therefore, thus saith the Lord unto you with whom the
Priesthood hath continued through the lineage of your fathers,
for ye are lawful heirs, according to the flesh, and have been
hid from the world with Christ in God; therefore your life and
the Priesthood hath remained and must needs remain through
you and your lineage, until the restoration of all things spoken
by the mouths of all the holy prophets since the world began."

But they fail to quote the eleventh and succeeding verse :

"Therefore, blessed are ye if ye continue in my goodness,
a light unto the gentiles, and through the Priesthood, a savior
unto my people Israel. The Lord hath said it, Amen/'

But to whom was this revelation given? was it to the
Prophet Joseph Smith alone? Is this a promise that his
seed shall inherit the Priesthood? Certainly not This reve-
lation was given December 6, 1832, to the Elders of the
Church. Therefore, when members of the "Reorganization'*
declare that Joseph Smith was one of these Elders and must
be included with his posterity in the promise, we meet their
argument with the counter statement, that the promise was
also to Hyrum Smith, to Brigham Young, Heber C Kimball,

LINEAGE. 67

George A. Smith, Parley P. Pratt, Orson Pratt, and a
large number of other Elders who never have been identified
with the "Reorganization," nor have their children, and to
them this promise is as sure as to the seed of any ethers.
We must not lose sight of the fact that no man can lay claim
to salvation, nor to the Priesthood of God, simply because
he had a faithful father. The inference in this eleventh
verse is, that if they are not faithful, then they will not
receive the fulfilment of the promise. The posterity of Jos-
eph Smith, like the posterity of any other Elder of Israel,
will stand or fall on their own foundation which they have
builded. And if the sons of Joseph Smith refuse to keep the
commandments, the blessings will pass them by; but God's
work will continue until the consummation of all things.
Again they quote from section 1 12 as follows :

"For verily I say unto you, the keys of the dispensation
which ye have received, have come down from the fathers;
and last of all being sent down from heaven unto you."

This revelation was given to Thomas B. Marsh and the
Apostles in July, 1837 : and while it is true that the Priest-
hood which these men held did come down from the fathers,
it was not from father to son, from generation to generation,
in the flesh. For the Priesthood, as we know, was con-
ferred on the heads of Joseph Smith and Oliver Cowdery by
Peter. Tames and John. Joseph Smith's grandfather did not
hold the Priesthood nor his fathers before him for genera-
tions upon generations. So we must look at this in a broad-
er sense than our friends are willing that we should do-
What is meant by the Priesthood coming down from the
fathers, and that it must needs remain through the lineage of
the Elders of the Church? It means simply this, that the
Priesthood has come down from those who held it in ancient
days and has been conferred upon men in this day accord-
ing to promise, because they are of the seed ot Joseph of the
tribe of Ephraim. For the Lord promised to bless the chil-
dren of Ephraim in the latter days with His power. And
when the Church was established it was with the promise
that it was never again to be destroyed; therefore, it must
needs be that the Priesthood remain through the lineage of

63 SUCCESSION IN THE PRESIDENCY.

the Elders of the Church. But it will be through those who
are faithful, and not the unfaithful sons, and there is not
one word in these passages that declares that the Presi-
dency of the High Priesthood descends from father to son,
and that it is the right of the son of Joseph Smith to suc-
ceed his father. Not one word !

They also quote section 110; to the effect that the gener-
ations were to be blessed through the seed of Joseph Smith.
That passage is from a vision received by Joseph Smith and
Oliver Cowdery, April 3, 1836, when they received the keys
of various dispensations, and is as follows:

"After this, Elias appeared, and committed the dispensa-
tion of the Gospel of Abraham, saying, that in us, and our seed,
all generations after us should be blessed. "

Therefore they say that unless the sons of the Prophet
Joseph Smith were in the true Church and held the Priest-
hood, this promise would fail. Not so, however. As I have
said, if those sons are not faithful the realization of the
promise will pass them by until some of the seed of Joseph
Smith will stand up to receive the blessing. Furthermore,
this promise was not made solely to Joseph Smith. Oliver
Cowdery received the same blessing ; but he left the Church
and went into forbidden paths, and the promised blessing
was taken from him and given to another. So it will be
with the sons of Joseph the Prophet; if they repent not they
shall not receive the blessing. The Lord has declared :

"Who am I, saith the Lord, that have promised and have not
fulfilled? I command and a man obeys not, I revoke and they re-
ceive not the blessing. ,,

I stated that this blessing that was given to Oliver Cow-
dery was taken from him and given to another. In the
Doctrine and Covenants, section 124:94-95, this is found:

"And from this time forth I appoint unto him (that is Hy-
rum Smith) that he may be a prophet, and a seer, and a reve-
lator unto my Church, as well as my servant Joseph.

"That he may act in concert also with my servant Joseph,
and that he shall receive counsel from my servant Joseph, who
shall show unto him the keys whereby he may ask and receive,

OLIVER'S BLESSING GIVEN TO HYRUM.

69

and be^ crowned with the same blessing, and glory, and honor,
and Priesthood, and gifts of the Priesthood, that once were put
upon him that was my servant Oliver Cowdery. ,,

Here the blessings of Oliver Cowdery are transferred
to the head of Hyrum Smith, and, therefore, we can say
with equal emphasis that in the seed of Hyrum Smith, as
well as in the seed of Joseph Smith, all generations after
him shall be blessed. For the Lord hath spoken it! Now,
the seed of Hyrum Smith are not connected with the "Re-
organization." However, in the words of another let me
say:

"That the descendants of Joseph Smith, and those of Hy-
rum Smith, stand before God as do all other men, assured of
honor or dishonor, exaltation or degradation, according to their
individual works."

We are also referred to verses 56-58 of section 124,
which, perhaps, is a passage on which they lay the greatest
stress of all. I shall read beginning with the fifty-sixth
verse, and ask you to follow me closely and I will read
it as clearly as I possibly can:

"And now I say unto you, as pertaining to my boarding
house which I have commanded you to build for the boarding of
strangers, let it be built unto my name, and let my name be
named upon it, and let my servant Toseph, and his house have
place therein, from generation to generation;

"For this anointing have I put upon his head, that his bless-
ing shall also be put upon the head of his posterity after him.

"And as I said unto Abraham concerning the kindreds of
the earth, even so I say unto my servant Joseph, in thee and in
thy seed shall the kindred of the earth be blessed."

You see it says, "this anointing have I put upon his
head/' What anointing does this refer to? Notice that it
says, "as pertaining to my boarding house * * let my
servant Joseph, and his house have place therein, from gen-
eration to generation." That is the anointing the term "this"
refers to. It is the place in that boarding house, and has
nothing to do with the Presidency of the Church. 1^ have
already shown to you that in the seed of Hyrum Smith as
well as in the seed of Joseph Smith the generations after

70 SUCCESSION IN THE PRESIDENCY.

them were to be blessed ; there is nothing in this promise in-
dicating that the posterity of either of them shall have right
to the Presidency of the Church.

But they say this blessing does not refer to the board-
ing house in which the Prophet Joseph paid stock for him-
self and generations after him; but that it refers to the
blessing of his progenitors; that is, to the birthright which
was given to Joseph — the right of the primogeniture. And
considering this passage Heman C. Smith, in his "True
Succession/' has the following to say:

"Here then is the blessing given to Joseph to occupy in this
position, and to discharge these duties and responsibilities. But
some one objects that this is not called a 'blessing;' but is it not
a blessing? However, to silence this caviling, we refer the
reader to the blessing of Joseph Smith as pronounced by his
father on the occasion of the ordination of the High Council.
February 19, 1834, Joseph in his history says:

" 'My father Joseph then laid his hands upon my head and
said, "Joseph, I lay my hands upon thy head and pronounce
the blessings of thy progenitors upon thee, that thou mayest
hold the keys of the mysteries of the kingdom of heaven, until
the coming of the Lord. Amen.' " (True Succession, p. 44).

Then he goes on to say that this is the blessing referred
to in the revelation I have just quoted from, and that it was
the blessing of the primogeniture. The birthright of the
first born. But Mr. Heman C. Smith is too hasty. Invari-
ably in quoting this blessing given to the Prophet by his
father and which is found in the Times and Seasons, volume
6, pages 994-5, they tactfully refrain from quoting what im-
mediately follows. I will quote it from the Times and Sea-
sons :

"He also laid his hands upon the head of his son Samuel and
said, 'Samuel, I lay my hands upon thy head, and pronounce
the blessing of thy progenitors upon thee, that thou mayest re-
main a Priest of the Most High God, and like Samuel of old,
hear His voice, saying, Samuel, Samuel. Amen."

"John Johnson also, laid his hands upon the head of his
son Luke and said, 'My Father in heaven, I ask thee to bless
this my son, according to the blessings of his forefathers, that
he may be strengthened in his ministry, according to hi c holy
calling. Amen/"

HYRUM RECEIVES THE BIRTHRIGHT. 71

This proves to us that the blessing of the progenitors
was not necessarily the blessing of the first born ; nor was it
the right to the Presidency of the Church ; for Samuel re-
ceived a blessing similar to that of his brother Joseph, and
neither of them received the birthright in these blessings-
I shall now show you that it was Hyrum Smith who received

the blessing of the first born— the birthright and it was

not the Presidency of the Church either, for they are not
the same. However, before I show this I want to read a
paragraph from the history published by the "Reorganized"
Church. This is volume 2 3 and is "written and compiled" by
Joseph Smith and his assistant, Heman G Smith, their his-
torian. On pages 462-3 they give the dying blessings pro-
nounced by Patriarch Joseph Smith on the heads of his chil-
dren. They introduce this account in the following words :

"In connection with the fact that Joseph's and William's
children are identified with the Reorganization, while Hyrum's
and Samuel's are in Utah, it is interesting to note that the chil-
dren of the two former were to be blessed after them, while
the children of the two latter are not mentioned.

"The account of this deathbed scene and the blessings, as
given by Lucy Smith, the mother of the Prophet and widow of
the Patriarch, is as follows :"

Here is the blessing of Hyrum Smith :

"My son Hyrum, I seal upon your head your patriarchal
blessing, which I placed upon your head before, for that shall
be verified. In addition to this, I now give you my dying bless-
ing, You shall have a season of peace, so that you shall have
sufficient rest to accomplish the work which God has given you
to do. You shall be as firm as the pillars of heaven unto the end
of your days. I NOW SEAL UPON YOUR HEAD THE
PATRIARCHAL POWER, and you shall bless the people. This
is my dying blessing upon your head in the name of Jesus.
Amen."

There is the birthright!
And now Joseph's blessing:

"Joseph, my son, you are called to a high and holy calling.
You are even called to do the work of the Lord. Hold out faith-
ful and you shall be blessed and your children after you. You
shall even live to finish your work. At this Joseph cried out,

72 SUCCESSION IN THE PRESIDENCY.

weeping, 'Oh! my father, shall I?' 'Yes/ said his father, you
shall live to lay out the plan of all the work which God has
given you to do. This is my dying blessing on your head, in
the name of Jesus. I also confirm your former blessing upon
your head; for it shall be fulfilled. Even so. Amen."

On first thought it is a little strange that the children of
Joseph the Prophet are to be blessed after him, while that
promise is not in the blessing of Hyrum Smith. However,
let us examine the blessing given to Hyrum Smith a little
more closely. The first sentence reads : "My son Hyrum,
I seal upon your head your patriarchal blessing, which I
placed upon your head before, for that shall be verified. And
what followed was in addition to that former blessing so
there was no need of repeating what that former blessing
contained ; but it was to be verified. I have before me that
former blessing. This is a patriarchal blessing given by
Patriarch Joseph Smith on the head of his son Hyrum, De-
cember 9, 1834, in Kirtland, Ohio, and is recorded in Patri-
arch Joseph Smith's book of blessings on pages 1 and 2, and
is in the handwriting of Oliver Cowdery. Here is a portion
of it:

"Hyrum, thou art my oldest son whom the Lord has spared
unto me. * * * * Behold thou art Hyrum, the Lord hath
called thee by that name, and by that name He has blessed thee.
Thou hast borne the burden and the heat of the day, thou hast
toiled hard and labored much for the good of thy father's fam-
ily; thou hast been a stay many times to them, and by thy dili-
gence they have often been sustained. Thou hast loved thy
father's family with a pure love, and hast greatly desired their
salvation. Thou hast always stood by thy father, and reached
forth the helping hand to lift him up when he was in affliction,
and though he has been out of the way, thou hast never for-
saken him nor laughed him to scorn; for all these kindnesses
the Lord my God will bless thee."

I promised that I would prove to you that when the Pa-
triarch blessed Joseph, his son, with the blessing of his pro-
genitors, that it was not the birthright, but that that bless-
ing was reserved for Hyrum. Here is the proof, or at least
IT portion of it. The blessing continues :

"I now ask my Heavenly Father in the name of Jesus
Christ, to BLESS THEE with the SAME BLESSING with

HYRUM RECEIVES THE BIRTHRIGHT. 73

which Jacob blessed his son Joseph, for thou art his true de-
scendant, and thy posterity shall be numbered with the house
of Ephraim, and with them thou shalt stand up to crown the
tribes of Israel; when they come shouting to Zion. * * * *
'The Lord will multiply his choice blessings upon thee and
thy seed after thee and thou with them shall have an inheri-
tance in Zion, and they shall possess it from generation to gen-
eration, and thy name shall never be blotted out from among
the just, for the righteous shall rise up, and also thy children
after thee, and say thy memory is just, that thou wert a just
man and perfect in thy day."

We see that Hyrum was blessed with the blessing of
Joseph, and we learn from the fifth chapter of I Chronicles
that through the transgression of Reuben, Joseph received
the birthright, and he got it from his father Jacob. In the
second verse we read :

"For Judah prevailed above his brethren, and of him came
the chief ruler; but the birthright was Joseph's."

Before we leave this chapter in Chronicles let me state
that if Joseph received the birthright, and if the birthright
and the Presidency of the Church were inseparable, then it
should have been through Joseph that the Messiah should
have come; but we learn that Judah prevailed above his
brethren in this particular.

So you see Hyrum was blessed with Joseph's blessing,
and in his dying blessing his father declared that it should
be verified ! I maintain that the birthright therefore was not
the blessing of his progenitors that was given to Joseph,
neither to Samuel Smith.

Our friends have solemnly informed us there was "no
blessing to the children of Hyrum Smith." I desire to call
your attention to a few expressions in the blessing which I
have just read- The promise is here given that the posterity
of Hyrum Smith shall be numbered with the house of Eph-
raim and shall stand up with their father to crown the tribes
of Israel when they come shouting to Zion. Now, how can
they crown the tribes of Israel unless they hold the Priest-
hood and are faithful men? Again, the promise is made to
them that they shall have an inheritance in Zion and possess
it from generation to generation, and their names never were

74 SUCCESSION IN THE PRESIDENCY.

to be blotted out. Now, how could this be unless they were
members of the Church holding the Priesthood? For the
faithless and unbelieving and the apostate was not to be
numbered in Zion, but his name was to be blotted out. I
think you will agree with me that these gentlemen in their
preface to these blessings spoke rather hastily of the children
of Hyrum Smith.

I have here another blessing. This was given by the
Prophet Joseph to his brother Hyrum December 18, 1833 , at
Kirtland, and is also recorded in the handwriting of Oliver
Cowdery and is on file in the Historian's office, Salt Lake
City. This blessing shows to us that the Prophet Joseph
Smith recognized the fact that his brother Hyrum had re-
ceived the birthright. He says :

"Blessed of the Lord is my brother Hyrum, for the integrity
of his heart; he shall be girt about with strength, and faithful-
ness shall be the strength of his loins; from generation to gen-
eration he shall be a shaft in the hands of his God to execute
judgment upon His enemies."

I will pause here. We are told that faithfulness shall be
the strength of his loins. This is a figure. We all under-
stand what it means. It means that the children of Hyrum
Smith shall be faithful and from generation to generation
shall be a shaft in the hands of God to execute His judg-
ments. That is what it means !

But the blessing continues :

"And he shall be hid by the hand of the Lord, that none
of his secret parts shall be discovered unto his enemies unto
his hurt. * * * He shall stand in the tracks of his father,
and be numbered among those who hold the right of Patriarchal
Priesthood, even the Evangelical Priesthood and power shall be
upon him. His children shall be many and his posteritv numer-
ous, and they shall rise up and call him blessed."

Here we have the Prophet acknowledging that his
brother Hyrum should receive the birthright, for it was the
right of Patriarchal Priesthood, even the Evangelical Priest-
hood that was conferred upon the first born, and not the
office of President of the Church.

We learn from the Doctrine and Covenants that there
are two offices in the Church that descend from father to son.

THE PATRIARCHAL PRIESTHOOD. 75

One is that of the Bishopric, for upon Aaron and his sons
the Lord conferred this Priesthood (section 68: 16-18). The
other is that of the Evangelist. This we learn in section
107, but our friends misconstrue this section and try to make
it appear that it is the Melchizedek Priesthood that is meant*

I will read it and you may judge for yourselves :

"It is the duty of the Twelve, in all large branches of the
Church to ordain Evangelical ministers, as they shall be desig-
nated unto them by revelation.

*Of this the "defense" says: "Our friend's idea is that 'the
order of this priesthood;' refers to the office of evangelist in
particular rather than to the Melchizedek priesthood in general*
although the latter is under consideration not onlv on the page
from which the quotation is taken, but also on the following
page and on the two preceding."

It does refer to the priesthood of the evangelist, and only
by a deliberate twisting of the Scriptures can it be made to
apply to the Melchizedek Priesthood in general; it does not
read that way. In the verses preceding the offices of the priest-
hood have been defined also the duties of the officers. The para-
graphs immediately preceding speak of the High Councils.

Verse 38 declares that the traveling High Council shall call
upon the Seventy when they need assistance, then verse '39 says
it is the duty of the Twelve to ordain evangelical ministers.
From and including verse 40 to 57, is parenthetical and is ex-
planatory of the office of the Evangelist. Verse 58 continues:
"It is the duty of the Twelve, also to ordain and set in order
all other officers in the Church, only by misconstruing the reve-
lation can this be given the appearance of applying to the Mel-
chizedek Priesthood.

The critic says: "If it said 'this office of the Priesthood/
there might be some shadow of reason in his contention, but it
does not." Is our friend not aware of the fact that the office
of the Evangelist (Patriarch) is spoken of as an order of Priest-
hood? The Lord said pertaining to Hyrum Smith: "That my
servant Hyrum may take the office of Priesthood and Patriarch
which was appointed unto him by his father, by blessing and
also by right." (Sec. 124:91). And in the blessing of Hvrum
by his brother Joseph at Klrtland: "He shall stand in the
tracks of his father, and be numbered among those who hold
the right of Patriarchal Priesthood, even the Evangelical Priest-
hood and power shall be upon him." It is spoken of as an order
of Priesthood, although a part of the Melchizedek Priesthood,
just as the Levitical is spoken of as an order, included in the
Aaronic Priesthood.

76 SUCCESSION IN THE PRESIDENCY.

"The order of this Priesthood was confirmed to be handed
down from father to son, and rightly belongs to the literal de-
scendants of the chosen seed, to whom the promises were made.

"This order was instituted in the days of Adam, and came
down by lineage in the following manner/' etc.

Now, Hyrum Smith obtained this birthright from his
father. The Prophet Joseph Smith declared in his blessing
upon the head of his brother Hyrum that it was his right to
walk in the footsteps of his father. Let's see what the Lord
says about this: In section 124, verse 91, we read:

"And again, verily I say unto you, let my servant William
(Law) be appointed, ordained, and anointed, as a counselor unto
my servant Joseph in the room of my servant Hyrum, that my
servant Hyrum may take the office of Priesthood and Patri-
arch, which was appointed unto him by his father, by blessing
and also BY RIGHT!"

The fact that the Lord has made two exceptions in the
order of the Priesthood, and has so plainly indicated them
proves beyond the need of controversy that the other offices
do not so descend, for if they did, the Lord would not make
special mention of these two. Another thing, if the first born
son was to receive the office of Patriarch, that is sufficient
proof that the Presidency of the High Priesthood did not so
descend, for if it did one man must of necessity hold them
both. Again we learn that this evangelical order came down
from father to son and was instituted in the days of Adam.
Let us see if the office of president has come down in that
manner.

Reorganites sometimes quote to us the following from
section 81, but for the life of me I do not understand why,
since it destroys their position :

"Verily, verily I say unto you my servant Frederick G. Wil-
liams listen to the voice of him who speaketh, to the word of
the Lord, your God; and hearken to the calling wherewith vou
are called, even to be a High Priest in my Chuch, and a coun-
selor unto my servant Joseph Smith, Jim.

"Unto whom I have given the keys of the kindom, which
belongeth always unto the Presidency of the High Priesthood."

If the keys of the, kingdom belongeth always to the
Presidency of the High Priesthood, then Peter was Presi-

PRESIDENCY NOT BY LINEAGE. 77

dent of the High Priesthood for the Lord conferred upon
him the keys of the kingdom (Matt. 16: 19), and he con-
ferred them upon Joseph Smith (Doc. & Cov., 27 and 128
sections) even when we go back in ancient Israel we find
Moses of the tribe of Levi ordaining Joshua the son of Nun
as his successor,* and not his own son ; Joseph, son of Jacob,
receiving the birthright, but his brother Levi receiving the
Priesthood in Israel, and Judah the promise of the Messiah.
Even in Book of Mormon times, Nephi was the younger
brother of Sam, a faithful man, and Nephi ordained his
brother Jacob, not his son. Alma who became the High
Priest of the Nephite church was not a son of Mosiah who
by right of birth became the king of the people. And thus
we might go on. It is a peculiar law indeed when the Lord
ignores it almost if not quite every time, and we may con-
clude that it is a man-made doctrine concocted to bolster
tiprtHFclaim of an aspiring set of men, not inspired of the
Lord.

CHOSEN BY HIS FATHER.

We will now consider the claim that the president of the
"Reorganized" Church was appointed by his father. They
base their claim on the testimony of the following witnesses :

(1) the statement of the president of the "Reorganization,"

(2) the statement of Lyman Wight, (3) the statement of
James Whitehead, (4) the statement of John S. Carter, (5)
and the statement of William Smith.

*The "defense" writer says: "There is not a scrap of evi-
dence that Moses confirmed upon Joshua a particle of Priest-
hood—merely the civil leadership" The Scriptures say: "And
Joshua the son of Nun was full of the spirit of wisdom; for
Moses had laid his hands upon him; and the children of Israel
hearkened unto him, and did as the Lord commanded Moses."
(Deut. 34:9). He may, of course, quibble because it does not
say he gave him "the priesthood" when he laid hands upon
him; but surely he did not lay hands on Joshua merely to give
him civil leadership. It was by the power of the Priesthood
that he led Israel and commanded the sun and moon, he could
have done
tioned
silent.

: iea israei anu cuinmaiiucu mc own cm^ .«*w^»,

Dne it by no other power. In regard to the others men-
here who were ordained, the "defender" is absolutely

78 SUCCESSION IN THE PRESIDENCY.

The president of their church declares that he was
blessed in Liberty Jail, twice afterwards before the fail of
1843, and again publicly in the Grove at Nauvoo. (True
Succession, p. 40). However, he is very careful in the
wording of his statement and deals with glittering general-
ities. All he dare tell us is that the "promise and blessing of
a life of usefulness to the cause of truth was pronounced
upon his head." Lyman Wight declares that the Prophet
blessed his son in Liberty Jail in 1839 as his successor. In
another place he states that this blessing was given shortly
after they came out of Liberty Jail. (See Succession, pp.
51-2). So you see that Lyman Wight contradicts, himself.
We will further examine his statement. Sidney Rigdon,
Caleb Baldwin and Alexander McRae were fellow prisoners
with the Prophet Joseph, Patriarch Hyrum and Lyman
Wight in Liberty. If any such blessing or ordination, or
whatever you desire to call it, had taken place at that time
these brethren would have known something of it. More-
over, Hyrum Smith and Sidney Rigdon were counselors to
the President, and in such an appointment they would in all
reason have been called on to assist in such blessing; an ac-
count of it would have been made on the records of the
Church. In other words it would have been done in an offi-
cial way, and not in a corner. These fellow prisoners with
the Prophet and Patriarch, even including Lyman Wight,
knew nothing of such an appointment, calling or ordination
while in Liberty prison. No record of such a thing was made.
Again, that such a blessing did not take place, either in or
shortly after they came out of that prison, is quite evident
from the fact that Sidney Rigdon, August 8, 1844, while
making his claim to the "guardianship" of the Church, de-
clared that there could be no successor to Joseph Smith. It
is also quite evident that this expression was an afterthought
on the part of Lyman Wight from the fact that on that mem-
orable 8th of August, 1844, he voted to sustain the Twelve
Apostles as the presiding quorum and Presidency of the
Church, (History of the Church, for August 8, 1844). If
such a thing had taken place Sidney Rigdon and Lyman
Wight would most certainly have remembered it on that
day. But they were not only ignorant of such a thing, but

WHITEHEAD IMPEACHED. 79

each took a course diametrically opposed to this alleged
blessing. The entire lives of Caleb Baldwin and Alexander
McRae also protest against the statement of Lyman Wight*

The testimony of James Whitehead is as follows :

"I recollect a meeting that was held in the winter of 1843,
at Nauvoo, 111., prior to Joseph Smith's death, at which the ap-
pointment was made by him, Joseph Smith, of his successor.
His son Joseph was selected as his successor. Joseph Smith
did the talking. There were present Joseph and Hyrum Smith,
John Taylor, and some others who also spoke on the subject;
there were 25 I suppose at the meeting. At that meeting Joseph
Smith, the present presiding officer of the complainant church,
was selected by his father as his successor. He was ordained
and anointed at that meeting. Hyrum Smith, the Patriarch, anointed
him, and Joseph, his father, blessed him and ordained him and Newel
K. Whitney poured the oil on his head, and he was set apart
to be his father's successor in office, holding all the powers
that his father held. I cannot tell all the persons that were
present, there was a good many there. John Taylor and Wil-
lard Richards, they were two of the Twelve, Ebenezer Robinson
was present, and George J. Adams, Alpheus Cutler, and .Rey-
nolds Cahoon. I cannot tell them all; I was there too."

Newel K. Whitney, John Taylor, Willard Richards and

*Of this argument and the testimony that follows the "de-
fense" writer remains silent, the editor of the Herald, however,
takes exception to the statement that Lyman Wight was at
the meeting on the 8th of August, having refused to attend.
He says: "Heber C. Kimball and George Miller came to his
house, in her presence, (L. Wight's oldest daughter) with a
summons from Brigham Young to appear, which he declined
to do, declaring that the Twelve were usurping authority. This
resulted in a personal encounter during which Miller was forc-
ibly evicted from the room by Wight and Kimball followed
without awaiting the enforcement of the order."

If Lyman Wight refused to attend that meeting then he is
incompetent to say that the Apostles were usurping authority,
for he knew nothing about it. Moreover, if this statement is
true it merely shows the bitter apostate spirit manifested by
Lyman Wight at that time. It was his duty to meet with the
Twelve and if things were not going as he thought they should
he had the privilege of stating his feelings; this he refused to
do, if the statement is correct. His hasty unchristian-like action
and sulking in his house does not redound to the credit of the
man.

80 SUCCESSION IN THE PRESIDENCY.

Reynolds Cahoon all remained with the Church and came
with the Twelve to Utah. Their entire lives protest against
this falsehood of James Whitehead. They deny that any
such ordination ever took place. Ebenezer Robinson also
denies it and after the martyrdom, he followed Sidney Rig-
don, and later joined the Whitmerites. If George J. Adams
was present on such an occasion, he soon forgot it, for after
the martyrdom, he followed James J. Strang and acknowl-
edged him as the legal successor to the Prophet Joseph
Smith, and was the very man who crowned Strang "king"
on Beaver Island. Alpheus Cutler also denied that any
such thing as this occurred- I shall read his testimony.
This is the statement of Abraham Kimball, his grandson:
Father Cutler said:

"I know that Brigham Young is Joseph Smith's legal and
lawful successor, and always did know it. But the reason I am
where I am, I could not be led but must lead. I have run my
race and must meet my fate, and I know what my doom is, as
I died once as dead as any one dies. And I went to the land
of spirits, and saw the crown I should wear if I remained faith-
ful and the condemnation I should meet if I failed. I begged
to stay. I was informed I could not remain now, but must
return and warn sinners to repent. And the first word I spoke
on returning was to Sidney Rigdon, who was bending over me,
'Sidney, repent of your sins or you will be damned/ He then
continued. 'I know that Mormonism is true. I know that Heber
C. Kimball is your father, and Isaac's and he is a good man,
Now I want you to take Isaac and return to your father, and
remain true to Mormonism and never yield the point, for it
will save and exalt you in the kingdom of God and all who will
live it to the end of their days.' He then wept like a child,
which caused my eyes to moisten. After recovering himself he
continued by saying: 'Now my boy, I want to ask one favor
of you, and that is that you will never reveal what I have told
you today to the people I lead while I live as you boys are
going away and I depend on the people for my support.' I
promised him I would do as requested. He then released me
to go visiting."

"Now, Mr. Wilcox (E. S. Wilcox) and friends, I am in a
shape that I may be called to meet my God any minute, as dis-
ease is praying upon my poor body and I am near a skeleton,
and my flesh may soon be devoured by worms; but I bear testi-
mony to you before my God that the statement I have made
of Alpheus Cutler's confession is correct as near as I can word
it."— Saints' Herald, Vol. 52:255.

NOT ORDAINED SUCCESSOR. 81

You see that each of these men named by James White-
head give the lie to his declaration by their entire lives, but
this is not all. Joseph Smith of the "Reorganized" Church
denies it himself. While he states that he was blessed by
his father, in his testimony under oath in the Temple lot suit,
he said :

"No, sir, I did not state that I was ordained by my father;
I did not make the statement. I was NOT ordained by my
father as his successor — according to my understanding of the
word ordained, I was not" — Plaintiff's Abstract, Page 79 Par. 126.

Thus the testimony of James Whitehead is worthless.
John S. Carter said the Prophet chose his son at a public
meeting in Nauvoo on a Sunday, "not long before Joseph
was killed." (True Succession, page 48). Yet none of the
people knew of this. Nothing was said of it during the
trouble with Sidney Rigdon. And William Marks, presi-
dent of the Nauvoo Stake, would most likely be present at
the public meetings held on Sundays in Nauvoo. Yet he
supported the claim of Sidney Rigdon to be the guardian
when the latter declared that there could be no successor. It
is a little strange that such an appointment could be made at
a public meeting and all the people — just a few months later
— be ignorant of it. Where were the people the day this
public meeting was held? How much easier it would have
been for Sidney Rigdon to have said, August 8, 1844: "I
want to be appointed "Guardian until young Joseph grows
up," instead of declaring that no successor could be ap-
pointed ! How easy it would have been for Lyman Wight
to have said, "I was present when Joseph blessed his son in
Liberty prison, as his successor," or for James Whitehead
and John S. Carter to have declared that young Joseph had
been ordained as his father's successor in a public meeting
in Nauvoo shortly before the martyrdom, and thus have
reminded the people of it. How strange that such an im-
portant occurrence should slip the minds of the entire people
on such a vital occasion ? But they did not think of it. The
truth is it was an afterthought on the part of these men-

Another thing which is peculiar : There were too many
"appointments" and "ordinations" of this "successor" which

82 SUCCESSION IN THE PRESIDENCY.

makes the thing look suspicious. It is hardly reasonable to
suppose that the Prophet, "appointed," "blessed," and "or-
dained" his son to this office every few days. If such a thing
had taken place it would have been done in the proper way
and manner in the presence of the presiding officers of the
Church and a proper record of it would have been made and
filed away. But the records of the Church are silent and it
is quite significant that Lyman Wight, James Whitehead,
John S. Carter and even Joseph of the "Reorganization"
himself had "forgotten" this "appointing" or "ordination"
at the most critical moment for it to have been mentioned —
August 8, 1844.

William Smith stated that the right of Presidency was by
lineage, and therefore he supported the son of the Prophet
in 1850, or even in November, 1845. (True Succession, p.
17). Yet William Smith knew of no appointment or ordi-
nation of young Joseph, although he was one of the Apos-
tles, and would have been sure to have known had such a
thing taken place. In May, 1845, he stated that the Twelve
were the proper authorities to lead the Church. (Times and
Seasons, 6: 904). He was excommunicated in the following
October and it was not till after his excommunication that he
advocated the right of young Joseph. Furthermore, William
Smith claimed that he was himself ordained by his brother
to lead the Church (Roberts' Succession, pp. 103-105.) And
he also followed James J. Strang and accepted him as the
"successor" until excommunicated from that cult.

Now, can we put any credence in the testimonies of such
men as Lyman Wight, James Whitehead, John S. Carter, and
William Smith? Most assuredly not.

That the Prophet did not choose his son is quite evident
also from the following testimony given by reliable witnesses
and at the proper time :

TESTIMONY OF PRESIDENT YOUNG.

At a meeting held at Nauvoo, August 7, 1844, he said :

"How often has Joseph said to the Twelve, 'I have laid the
foundation and you must build thereon, for upon your shoulders
the kingdom rests. * * * * I tell you in the name of the

THE TWELVE RECEIVE KEYS OF KINGDOM.

83

Lord, that no man can put another between the Twelve and the
Prophet Toseph Smith. Why? Because Joseph was their file
leader, and he has committed into their hands the keys of the
kingdom in this last dispensation for all the world; don't put
a thread between the Priesthood of God."— (History of the
Church for August 7, 1844).

And in a letter written to Orson Spencer, January 23,
1848, President Young said :

"Joseph told the Twelve the year before he died, There is
not one key or power to be bestowed on this Church to lead
the people into the celestial gate but I have give you, showed
you, and talked it over to you, the kingdom is set up, and you
have the perfect pattern, and you can go and build up the king-
dom and go in at the celestial gate, taking your train with vou."
—Mill. Star, 10: 115.

TESTIMONY OF HEBER C. KIMBALL,

•

"Brother Joseph has passed behind the veil, and he pulled
off his shoes, and some one else puts them on. until he Dasses
the veil to Brother Joseph. President Young is our president,
and our head, and he puts the shoes on first. If Brother Hyrum
had remained here, he would have put them on. Hyrum has
gone with Joseph and is still his counselor The Twelve have
received the keys of the kingdom, and as long as there is one
of them left, he will hold them in preference to any one else."
— Times and Seasons . Jh-66 4^^

TESTIMONY OF ORSON HYDE.w

"The shafts of the enemy are always aimed at the head
first. Brother Joseph said some time before he was murdered,
'If I am taken away, upon you, the Twelve, will rest the re-
s ponsibilit y of leading this people, and do not be bluffed off
by any man/ 7== Times and Seasons, 5:650.
K ) "P'Before I went east on the 4th of April last, we were in

J '^council with Brother Joseph almost every day for weeks, said
Brother Joseph in one of those councils, There is something
going to happen; I don't know what it is, but the Lord bids me
to hasten and give you your endowment before the Temple is
finished.' He conducted us through every ordinance of the Holy
Priesthood, and when he had gone through with all the ordi-
nances, he rejoiced very much, and said, 'Now, if they kill me,
you have got all the kevs, and all the ordinances and you can
confer them upon others, and the hosts of Satan will not be
able to tear down the kingdom, as fast as you will be able to-

84 SUCCESSION IN THE PRESIDENCY.

build it up;' and now, said he, 'on your shoulders will the re-
sponsibility of leading this people rest, for the Lord is going
to let me rest awhile.'" — Times and Seasons, S^Sl^A

TESTIMONY OF WILFORD WOODRUFF.

Y™ "Has the Prophet Joseph found Elder Rigdon in his coun-
cils when he organized the quorum of the Twelve, a few months
before his death, to prepare them for the endowment? And
when they received their endowment, and actually received the
keys of the kingdom of God, and oracles of God, keys of reve-
lation, and the pattern of heavenly things, and thus, addressing
the Twelve, (Joseph) exclaimed, 'Upon your shoulders, the king-
dom rests, and you must round your shoulders, and bear it; for
I have had to do it until now. But now tjje responsibility rests
upon vou." ' — Times and Seasons,

ut now the
5, 5:698Vl

And also President Woodruff's testimony given in 1892.
(Succession, page 101).

BATHSHEBA W. SMITH'S TESTIMONY.

"I was a resident of Nauvoo, State of Illinois, from 1840
to 1846. I was married to George A. Smith, July 25, 1841, Elder
Don Carlos Smith performing the ceremony. Near the close
of the year 1843, or in the beginning of the year 1844, I received
the ordinance of anointing in a room in Sister Emma Smith's
house in Nauvoo, and the same day, in company with my hus-
band, I received my endowment in the upper room over the
Prophet Joseph Smith's store. The endowments were given
under the direction of the Prophet Joseph Smith, who after-
wards gave us lectures or instructions in regard to the endow-
ment ceremonies. They are the same today as they were then.
In the year 1844, a short time before the death of the
Prophet Joseph Smith, it was my privilege to attend a regular
pra>er circle meeting in the upper room over the Prophet's
store. There were present at this meeting most of the Twelve
Apostles, their wives, and a number of other prominent brethren
and their wives. On that occasion the Prophet arose and spoke
at great length, and during his remarks I heard him say that
'he had conferred on the heads of the Twelve Apostles all the
keys and powers pertaining to the Priesthood, and that upon
the heads of the Twelve Apostles the burden of the kingdom
rested, and they would have to carry it."*

~*Blood Atonement and Origin of Plural Marriage, p. 104.

THE TWELVE RECEIVE KEYS OF KINGDOM. 85

BENJAMIN F. JOHNSON'S TESTIMONY.

At the eighty-seventh birthday anniversary celebration
of Elder Benjamin F. Johnson, held at Mesa, Arizona, Tuly
29, 1905, that Patriarch said:

"I speak of things of which I know I was the business
partner of Joseph Smith, from my mission until the time of his
martyrdom, was as familiar with him as with my brother or my
father.

"Do I know that Brigham Young was the true successor of
Jcseph Smith? I knew it before the Prophet was martyred, for
Joseph had made it known. I was present when jthe Prophet
gaj e.Jiis_charge_to the Twelve_ApGStles r .when in council, after
solemn prayer, he rose up with the Jight of heaven shining in his
countenance, related his experiences with reference to the be-
ginning of this work, the responsibilities placed upon him, the
persecutions and hardships through which he had passed. He
declared that God had revealed all the truth necessary to save
mankind, had given unto him the keys of the kingdom, and he
had carried the weight and load thus far, and then, speaking
directly to the Twelve, he said: 'I now roll off the burden of
this responsibility upon you; I give unto you all the keys and
powers bestowed upon me, and I say unto you, that unless
you round up your shoulders and bear off this kingdom you will
be damned."

EZRA T. CLARK'S TESTIMONY.

"Before I left Nauvoo, I heard the Prophet Joseph say he
would give the Saints a key whereby they would never be led
away or deceived, and that was: The Lord would never suffer
the majority of this people to be led away or deceived by im-
posters. nor would he allow the records of this Church to fall
into the hands of the enemy.' I heard Joseph say this, and I al-
so heard him say that he would roll the burden of the Apostle-
ship upon the quorum of the Twelve. I heard Joseph preach
many times; heard him in the last sermon he ever delivered,
bear testimony to the truth of the work that God had called
him to; also that the Lord had never suffered him to be slain
by his enemies, because his work had not been done, until a
short time ago. He had now laid the foundation of this work,
and rolled the burden of the Priesthood upon the Twelve; and
having given them their washings and anointings, they would
now bear off this work triumphantly, and it would roll on faster
than ever before; and, if the Lord was willing to accept him, he
was willing to go."— M. I. A. Era, Vol. 5:202.

86 SUCCESSION IN THE PRESIDENCY.

PROPERLY ORDAINED.

We will now consider trie claim that Joseph Smith of the
"Reorganization" was properly ordained. We must first
know what constitutes a proper ordination.

First. It must be done by those holding authority in the
Priesthood who have been properly appointed; otherwise
the ordination is not valid.

Second. The ordination must be approved by the body
of the Church and sanctioned by the Church, or it is not
valid. For there is in the Gospel the law of common conr it.
Doc. & Cov., Sec. 20 : 63, 65 ; 26 : 2.

Third, If a man exercises his Priesthood contrary to
the rules of the Church, or in unrighteousness, Amen to his
authority.— Doc. & Cov. 121 : 27.

Fourth, "Again, I say unto you, it shall not be given
to any one to go forth to preach my Gospel, or to build up
my Church except he be ordained by some one who has auth-
ority, and it is known to the Church that he has authority,
and has been regularly ordained by the heads of 'the
Church."— (Sec. 42:11).

The question is, will the ordination of Joseph Smith of
the "Reorganization" stand this test? He was "ordained"
under the hands of William Marks (mouth) Zenas H. Gur-
ley, William W. Blair and Samuel Powers. Messrs. Blair
and Powers never did belong to the Church of Jesus Christ
of Latter-day Saints, so we will pass them by without consid-
eration, and will take up the cases of William Marks and
Zenas H. Gurley separately.

William Marks was president of the Nauvoo stake at
the time of the martyrdom, but it is of a more recent period
that we are considering him. Did he in 1860 hold the priest-
hood? William Marks was dropped from his position as
president of the Nauvoo stake at a conference of the Church
held October 7, 1844. (T. & S., 5 : 692).

The whole Church voting not to sustain him, excepting
two votes. This action was taken because he supported the
claims of Sidney Rigdon and opposed the Twelve and action

WILLIAM MARKS APOSTASY. 87

of the Church. In the December following he acknowledged
his error in the following:

NOTICE.

"After mature and candid deliberation, I am fully and sat-
isfactorily convinced that Mr. Sidney Rigdon's claims to the
Presidency of the Church of Jesus Christ of Latter-day Saints,
are not founded in truth. I have been deceived by his specious
pretenses and now feel to warn every one over whom I may
have any influence to beware of him, and his pretended visions
and revelations. The Twelve are the proper persons to lead
the Church."

"WILLIAM MARKS."

After making this acknowledgment he was received back
into fellowship, but did not again obtain his former posi-
tion. Later he became dissatisfied and withdrew from the
Church and was excommunicated. During the exodus he
joined James J. Strang, and in 1846 was called to be a
counselor to James J. Strang in his organization. (History
of "Reorganized" Church, 3 : 723). For a time he was also
president of Strang's "Stake of Zion," and also a bishop in
his organization (History of "Reorganized" Church, 3:44
and 723). First a "bishop," then "president of the 'Stake of
Zion,' and then "counselor" in Strang's presidency. In 1852
he became a member of Charles B. Thompson's church (Re-
org. Hist, 3 : 55 and 3 : 724). In 1855 he left Thompson and
entered into an organization with John E. Page and others
(Reorg. Hist.,3 : 724) ; and on June 11, 1859, he was received
into the "Reorganization" on his original baptism," "and
they recognized his original ordination to the Priesthood,
although he had been disfellowshiped by the church that
conferred that Priesthood. After he was disfellowshiped
in 1844 and later left the Church and wandered around
through the organizations of James J. Strang, Charles B.
Thompson and John E. Page, receiving "ordinations/' and
honors, and positions, in these movements, he was then re-
ceived into the "Reorganized" Church on his original bap-
tism. Now, I ask the question in all candor of any fair
minded Latter-day Saint— Did he after this, in 1860, have

88 SUCCESSION IN THE PRESIDENCY.

any authority or Priesthood to confer upon Joseph Smith
of the "Reorganization/' much less the keys and position of
president of the High Priesthood ; keys that he never did
hold?*

*Here are a few items in the history of William Marks after
he left the Church and was excommunicated.

At a conference held at Voree, April 6, 1846, "On motion of
William Marks * * * James J. Strang unanimously called
to the chair as President of the Conference. ,, "On motion of
Elder William Marks, it was unanimously resolved that this
church receive, acknowledge, and uphold James J. Strang as
President of this church, Prophet, Seer, Revelator, and Trans-
lator, with our faith and prayers." — Voree Record,

April 8, 1846: "The First Presidency presented William
Marks for the office of Bishop of .the Church and on .motion
of Apostle John E. Page, resolved unanimously (that he) be
sustained. " — Voree Record.

Aug. 26, 1849: "Brother William Marks was then ordained,
consecrated and set apart as Apostle of the Lord, Jesus Christ,
a Counselor to the Prophet, one of the First Presidency, and
a Prophet of the Most High God, under the hands of Presidents
Strang and Adams/'

"Brother William Marks was anointed, ordained and set
apart to administer baptism for the dead, under the hands of
Presidents Strang and Adams. " — Voree Record.

Previously William Marks had forsaken James J. Strang,
and January , 1849, James J. Strang had a "revelation'' in which
he said: "Behold my servant, William Marks, has gone far
astray in departing from me, yet I will give unto him a little
space, that he may return and receive my word, and stand in
his place; for I remember his works that he has done in the
time that is past. If he will return and abide faithful, I will
make him great, and his possessions shall be great, and he
shall possess a city, and his children shall dwell therein; a nation
shall call him Blessed."

Well, he returned, and at the conference August 25, 1849,
arose and said: "He ought to make a confession to the Saints
for not acting in his calling and also to ask their forgiveness.
Gave a brief history of the course he had pursued after the
martyrdom of the Prophet Joseph, testified that he had ever
had the fullest confidence in the work of the last days, and
knew it was of God, and was now determined by the help of
God to go forth in the discharge of his duty and act in the
place in which he was called by revelation of God through
His servant James" [J. Strang]. — Voree Record.

He was received back and sustained.

In the year 1852 he joined Charles B. Thompson's organi-
zation and was "ordained" "Chief evangelitical teacher of the

GURLEY'S AUTHORITY.

89

Zenas H. Gurley, who also laid hands on the head of
Joseph in that "ordination/' was ordained to the office of a
Seventy m Nauvoo in 1844 under the direction of President
Joseph Young. Members of the "Reorganization" claim
that he was ordained a Seventy in Far West, Mo-, in 1838
but this is not the fact. The records in the Historian's office
show that this man was ordained in 1844, as I have stated,
and the following year— April 6, 1845— he was made the
senior president of the Twenty-first quorum of Seventy. He
left the Church as did William Marks, and therefore lost his
Priesthood and had none to confer on the head of Joseph
Smith.

Now the revelation clearly indicates that no man is
called to build up the Church unless it is known to the

School of Faith in Jehovah's Presbytery of Zion." Acting in
this calling he wrote an epistle to "the School of Faith to all
the traveling teacher's quorums and classes of said school, and
Jehovah's presbytery of Zion." In that epistle he said:

"Well Brethren: 1 have lived to see the foundation and the
platform laid, the principles revealed and the order given,
whereby the great work of the Father can, and will be ac-
complished. There is no doubt resting on my mind in reference to
this work of Baneemy being the work of God, for I am fully con-
vinced that it is the work it purports to be, the work of the Father
spoken of in the Book of Mormon, to prepare the way for the
restoration of His covenants to the house of Israel. Now, all
who are convinced of this fact ought to move forward and
take a decided stand to labor for Jehovah and the benefit of
Mankind. I intend from this time, henceforth, to labor in the
cause and give my influence and substance to speed the work."
(Harbinger and Organ, Vol. 3:52-3-4).

This is his testimony when with Thompson. He later or-
ganized a quorum at Batavia, and appointed James Blakeslee —
a man who was excommunicated from the Church May 18, 1844,
with Francis M. Higbee, Charles Ivans and Austin Cowles, for
apostasy — chief, and Jehial Savage teacher. "After this he
joined John E. Page's organization, forgetting how faithful
he had promised to be in Thompson's organization, and later
(1859) connected himself with the "New Organization/' He
was not one of the true fold, for:

"When he [the true Shepherd] putteth forth his own sheep,
he goeth before them, and the sheep follow him; for they know
his voice. And a stranger will they not follow, but will flee
from him; for they know not the voice of strangers/— (John
10:4-5).

90 SUCCESSION IN THE PRESIDENCY.

Church that he has been properly ordained to that calling,
by the heads of the Church. But these men were not so
called. On the 8th of July, 1904, I wrote to Mr. Heman C
Smith, historian of the "Reorganization" as follows:

"In the biographical sketch of Zenas H. Gurley, in the third
volume of your Church History, the statement is made that he,
(Zenas H. Gurley) was ordained to the office of a Seventy at Far
West, Missouri. Would you kindly furnish me with the date
of this ordination, and also state the authority on which the
statement is made, and oblige."

On the 15th of that month I received the following:

"Replying to yours of July 8, will say that the church record
in the Recorder's office shows that Zenas H. Gurley was or-
dained to the office of Seventy at Far West, Mo., in 1838; day
and month are not stated. This appears once in the hand-
writing of Isaac Sheen, former church recorder, and once in the
handwriting of Henry A. Stebbins, the present church recorder.
Elder Stebbins' memory is that he received it directly from
Elder Gurley; and it is presumable that Elder Sheen also had
the information direct. It is upon the authority of this record
that the statement was made in the biographical sketch."

You see they don't know very much about it, it is all
presumption. I cannot conceive of any reason why Mr. Gur-
ley would desire to falsify the record, and doubt that he ever
made such a statement as the above. The fact is, however,
that he was not ordained a Seventy in Far West in 1838,
but in Nauvoo in 1844.

Now we will see how much faith they put in the "author-
ity" of Mr. Gurley themselves. January 30, 1905, the follow-
ing communication was sent to the president of the "Reor-
ganization :"

"Will you be so kind as to answer for me the following ques-
tions: Is it a teaching of the 'Reorganized' Church that the
quorums of Seventies are limited in number to seven quorums,
or do you place a limit on these quorums at all?

"Do you recognize as valid any of the ordinations in Nauvoo
in 1844-5, of men to the office of Seventy, under the direction of
the Twelve Apostles and first council of Seventy, beyond those
of the first seven quorums?

"In the Church of Jesus Christ of Latter-day Saints in Utah,
the custom is to ordain Seventies and organize quorums beyond

GURLEY'S AUTHORITY REJECTED. 91

the seventh, and as this practice has been opposed by some of
the Elders of the 'Reorganized' Church, I was prompted to in-
quire if those Elders were in harmony with the doctrines of the
Church."

On the 31st of January the following was received:

"There are no provisions as revelations as law to the Church
for the organization of more than seven quorums of Seventy;
for that reason we do not recognize as valid any of the ordina-
tions in Nauvoo in 1844-5 beyond those of the first seven quor-
ums; and our teaching is that the number is necessarily limited
by direct provision of the law."

Thus you see, the president of the "Reorganization^
repudiates the Priesthood of the very man who "ordained 1 !
him to the office which he pretends to hold. In conclusion]
let me add that these men did not hold the keys of the king-J
dom and therefore could not bestow them on another. The
organization to which they belong is not the Church of Jesus
Christ of Latter-day Saints, and all the laying on of hands
that they can practice from now till dooms day, will not give
one single soul the Priesthood of God, for that can only come
through the proper channel — the Church of Jesus Christ of
Latter-day Saints. An ordination in the "Reorganized'*
Church is of no more effect than is an ordination in the
Methodist, Presbyterian, or Catholic church, for those offici-
ating do not hold the Priesthood, and are not recognized of
God. The Prophet did bestow the keys of the kingdom upon
the head of Brigham Young and with him his associates, the
Twelve, as we have shown with a multitude of unimpeach-
able testimony. If it was necessary for all the prophets from
Adam to Peter, James and John to confer their keys upon
the head of Joseph Smith) See D. & C, 110 and 128 sec-
tions), notwithstanding he has been ordained to the Priest-
hood by angels, then in all reason we must hold that it is
necessary for him to bestow the same power and keys of the
kingdom on others which the evidence shows that he did.
The men who ordained Joseph Smith of the "Reorganiza-
tion" were not regularly ordained and did not hold the keys
of the kingdom. The Apostles constituted the second quor-
um in the Church and were sustained in their calling as the

92 SUCCESSION IN THE PRESIDENCY.

First Presidency of the Church by the vote of the people
August 8, 1844, and again at the fall conference in October
of that same year.

I call the attention of the Latter-day Saints once more to
the fact previously mentioned (section 43:4-6) that there,
is but one at a time who holds the keys and the right to re-
ceive revelation for the Church, and that man is the Presi-
dent of the Church. And when the First Presidency is dis-
organized through the death of the President, then, accord-
ing to revelation, the Twelve Apostles become the presiding
quorum of the Church, and then, if the Lord has any reve-
lations to give to His people they will come through the
proper channel — the President, of the Twelve. If we will
keep this in mind it will be a key to us as the Lord intended
that it should be, by which we may gage and weigh the pre-
tended revelations of men. When we see this man, or that
man, or perhaps that woman, or child, giving revelations
as was the case in the "Reorganized" Church when Jason
W. Briggs, Zenas H. Gurley, Henry H. Deam and the
daughter of Zenas H- Gurley, received "revelations'' bearing
on the organization of their cult, we will know assuredly
that these things are not of God. The Lord will never ignore
the presiding officer and quorum of the Church, for he re-
spects authority, as He requires us to respect authority. And
it will always be a key to us, if we will bear it in mind, that
whenever He has a revelation or commandment to give to
His people that it will come through the presiding officer
of the Church. This is plainly taught in the revelations.

If there is within the sound of my voice one soul who
has not received a testimony of this work, and that Brigham
Young was the right man in the right place, and the rightful
successor, and so on down to the present day, then I say to .
you, when you go home go before the Lord in the spirit of
repentence, and humility, and prayer, and ask Him in faith
for that knowledge and He will hear your prayers. There
is no reason why any man should be deceived, for the Lord
has promised us that we shall receive if we ask and if we
knock it shall be opened unto us. By keeping the command- /
ments of God, all men may know of this work that it is true^J
If you will do this, then when these deceivers and pretenders,

BUT ONE HOLDS THE KEYS. 93

these men who delight in destroying your faith, come to you
saying that you are in the dark, you can say to them, get be-
hind me, for I will not be deceived by you. I know we have
the truth, that this is the work of the Lord, that Jesus is
the Redeemer of the world, and that Joseph Smith was a
Prophet of God and was called to stand at the head of this
dispensation, and those keys and that position he will ever
hold. He was not a fallen Prophet, but died a martyr to this
work. May God bless you. Amen.

The Dodrines of Joseph Smith.

One of the charges made by the "Reorganized" Church
against the Church of Jesus Christ of Latter-day Saints, is
that when the Apostles assumed their place as the presiding
quorum following the martyrdom of Joseph and Hyrum
Smith, they departed from the pure Gospel as it was revealed
in the Bible, Book of Mormon, and the revelations and teach-
ings of the Prophet Joseph Smith, and in the stead thereof
introduced false doctrines that were never entertained by the
Prophet and were foreign to the revelations given to the
Church. This proves, they declare, the "apostasy" of the
Church and its "rejection" and the few scattered members
who refused to follow the leadership of the Apostles into
forbidden paths, and to accept these "false doctrines" re-
tained the Spirit of the Lord and were directed by Him to
"re-organize" the "faithful" members into what was then
called a "New Organization of the Church," the name sub-
sequently having been changed to the "Re-organized"
Church. They inform us — though it is most likely with
some misgivings and doubts — that these "faithful" few who
refused to follow after "false gods/ 1 or "bow the knee to
Baal," still retained the Priesthood they had received from
the "Original" Church and were "not rejected as individu-
als" although the "Church was rejected with its dead."
Therefore, when these "faithful" souls tired of wandering
around in the apostate organizations of James J Strang,
Sidney Rigdon, William Smith, Charles B. Thompson, and
others, as sheep that knew not the Master's voice, and there-
fore followed strangers, receiving from these self-appointed
leaders "ordinations" and honors, and after having testified
that these false teachers were inspired of God and their or-
zanizations the work of the Lord— after all this, when they
came together and formed the "New Organization they
were still the "faithful" who had not followed after false

96 THE DOCTRINES OF JOSEPH SMITH.

gods" or "bowed the knee to Baal," and had retained power
to "re-organize" the Church according to the original pat-
tern, although the Prophet had not commissioned them."

In an address to these scattered "faithful" written short-
ly after the "New Organization of the Church" was formed,
the declaration was made "that we believe that the Church
of Christ organized on the 6th day of April, A. D. 1830,
exists as on that day, wherever six or more Saints are or-
ganized to the pattern in the Book of Doctrine and Cove-
nants." And, of course, they are the Saints "organized ac-
cording to the pattern" — if their word can be taken for the
fact.

The president of their church states it this way : "The
individuals who kept this covenant (the new and everlasting
covenant of the Gospel) were accepted of Him and were not
rejected, nor their standing before God put in jeopardy by
the departure of others from the faith. Whatever office
in the priesthood each held, under the ordinations ordered
by the call of God and vote of the Church, would remain
valid. They could as elders, priests, teachers, etc., pursue
the duties of warning, expounding, and inviting all to come
to Christ, and by command of God, could build up the
Church from any single branch, which, like themselves, had
not bowed the knee to Baal, or departed from the faith of
the Church as founded in the standard works of the body at
the death of Joseph and Hyrum Smith." — (Saints' Herald,
Feb. 17, 1904).

In their attempt to prove that the Apostles led the
Church astray and introduced false doctrines, they have one
standard by which the- Church and the Apostles are meas-
ured; but in proving that they are the "faithful who have
kept the new and everlasting covenant" and have remained
in harmony with "the pattern" their standard of measure-
ment is quite another thing. The Church is to be judged
by all the unauthorized sayings and doings of any or all of
its members or ministers- Their church is to be judged "by
its authorized doctrines and deeds, and not by the unauth-
orized sayings or doings of some or many of its members or
ministers." (See Blood Atonement and Origin of Plural
Marriage, page 44).

CHURCH JUDGED FROM ACCEPTED STANDARDS. 97

They even go so far in their own defense as to reject
the teachings and revelations of the Prophet Joseph Smith,
wherein they are in conflict with their expressed views
and have not been received by them by vote of their
church as doctrine; but they deny to us the privilege of
being tried by our "authorized doctrines and deeds," and
would force upon us, as a body, teachings of any member of
the Church wherein they think they could make a point to their
advantage ; and this they have done in the courts of the land.
We grant unto them the right to be tried by that rule laid
down by the president of their organization, and claim the
right to be tried by the same kind of standard. The Church
of Jesus Christ of Latter-day Saints is not responsible for the
sayings or doings of any individual in conflict with that
which has been received as a standard by which the Church
is to be governed. We are to be judged by our authorized
doctrines and deeds, and not by the whims or notions of men.
But the ministers of the "Reorganization" have not been
willing from the beginning to permit us to stand on this
platform, but insist that we stand on the platform they have
prepared for us.

The Bible, Book of Mormon, Doctrine and Covenants
and the Pearl of Great Price, including the Articles of
Faith, have been received by the vote of the Church in
general conference assembled as the standard works of the
Church. On this platform we stand. The Church is not
responsible for the remarks made by any Elder or for the
numerous books that have been written. The authors of the
words or books must be responsible for their own utterances.
It is not to be supposed from this that all that has been writ-
ten outside of the standard works of the Church is discarded
and rejected, for these things are profitable as helps in the
government of the Church, and to promote faith in the
members- The point is this, if in these books mistakes are
found, "they are the mistakes of men/' and the Church as
an organization is not to be held accountable for them, but
for that which is received from time to time by vote of the
Church, as it comes through the President of the High
Priesthood. When the Lord reveals his mind and will rt is
to be received, "whether by mine own voice or by the voice

98 THE DOCTRINES OF JOSEPH SMITH.

of my servants, it is the same/' but we are not to be judged
by "unauthorized sayings or deeds."

The ministers of the "Reorganization" tell us that the
Church has departed from the teachings received from 1830-
1844 in many principles of vital importance, viz., the God-
head, marriage, the atonement, the location of Zion, Temple
building and the ceremonies therein, and other things, in
which they have strictly adhered to the original faith. We
will take these subjects up one by one and see which organi-
zation it is that is following the teachings of the Prophet
Joseph Smith and the doctrines of "the Original Church."
First as to the Godhead.

THE GODHEAD.

The first article of faith of the Church of Jesus Christ
of Latter-day Saints, reads as follows :

"We believe in God, the Eternal Father, and in His
Son, Jesus Christ, and in the Holy Ghost."

We accept these three personages as the supreme gov-
erning council in the heavens. The Father and the Son
have tabernacles of flesh and bones, and the Holy Ghost
is a personage of spirit. (D. & C, 130:22). We worship
the Father in the name of the Son, who is the Mediator be-
tween God and man, and His is the only name given where-
by man can be saved (D. & C, 18:23). We accept Jesus
as the Only Begotten Son of the Father in the flesh, al-
though we are all His offspring in the spirit, (Acts 17:28)
and therefore His children. This is the teaching of "Mor-
monism."

We are accused by the Reorganites, however, of de-
parting from the doctrines of the Prophet Joseph Smith
in that we believe in a plurality of Gods. That we believe
in a plurality of Gods is true, and if they do not — and they,
confess almost unanimously that they do not — then they are
not following the teachings and revelations of Joseph Smith.
If the Father and the Son and the Holy Ghost are separate
and distinct personages, then they are three Gods, then they
are plural, this fact Joseph Smith taught to the world. But
our Reorganite friends quote from a purported discourse of

JOSEPH SMITH ON PLURALITY OF GODS.

99

President Bngham Young to the effect that Adam is our
Father and our God, and the only God with whom we hav»
to do. But this discourse even if reported correctly— which
we have reason to believe is not the case— is not* the doc-
trine of the Church and has not been received by the Church
Joseph Smith the Prophet taught a plurality of Gods, and
moreover, that man, by obeying the commandments of God
and keeping the whole law will eventually reach the power
and exaltation by which he also will become a God. And if
Reorganites do not accept this truth, then they have departed
from the teachings of the Prophet Joseph Smith. The doc-
trine of plurality of Gods, did not originate with Brigham
Young, but was taught him by Joseph Smith.

In a discourse delivered by the Prophet in Nauvoo at
the April conference of the Church in 1844, he said :

"I will go back to the beginning before the world was, to
show what kind of a being God is. What sort of a being was
God in the beginning? Open your ears and hear, all ye ends of
the earth, for I am going to prove it to you by the Bible, and
to tell you the designs of God in relation to the human race,
and why He interferes with the affairs of man.

"God himself was once as we are now, and is an exalted man,
and sits enthroned in yonder heavens! That is the great
secret. If the veil were rent today, and the great God who holds
this world in its orbit, and who upholds all worlds and all things
by His power, was to make Himself visible, — I say, if you were
to see Him today, you would see Him like a man in form —
like yourselves in all the person, image and very form as a
man; for Adam was created in the very fashion, image and like-
ness of God, and received instruction from, and walked, talked
and conversed with Him, as one man talks and communes with
another.

********

"I shall comment on the very first Hebrew word in the
Bible; I will make a comment on the very first sentence of the
history of creation in the Bible— Berosheit I want to analyze
the word. Baith— -in, by, through, and everything else. Rosh—
the head. Sheit— grammatical termination. When the inspired
man wrote it, he did not put the baith there. An old Jew with-
out any authority added the word; he thought it too bad to
begin to talk about the head! It read first, The head one of
the Gods brought forth the Gods.' That is the true meaning of
the word— Baurau signifies to bring forth. If you do not believe
it, you do not believe the learned man of God. Learned men

100 THE DOCTRINES OF JOSEPH SMITH.

can teach jou no more than what I have told you. Thus the
head, God brought forth the Gods in the grand council

''I will transpose and simplify it in the English language.
Oh ye lawyers, ye doctors, and ye priests, who have perse-
cuted nie, I want to let you know that the Holy Ghost knows
something as well as you do. The head God called together
the Gods and sat in grand council to bring forth the world."—
(See Era, January, 1909).

In another discourse delivered June 16, 1844 the Prophet
said:

"And hath made us kings and priests unto God and His
Father: to Him be glory and dominion forever and ever. Amen."
— (Rev. 1:6). It is altogether correct in the translation. New,
you know that of late some malicious and corrupt men have
sprung up and apostatized from the Church of Jesus Christ of
Latter-day Saints, and they declare that the Prophet believes in
a plurality of Gods; and, lo and behold! we have discovered a
very great secret, they cry, 'The Prophet says there are many
Gods, and this proves that he has fallen.' "

"I will preach on the plurality of Gods. I have selected
this text for the express purpose. I wish to declare I have
always, and in all congregations when I have preached on the
subject of the Deity, it has been the plurality of Gods. It has
been preached by the Elders fifteen years. I have always de-
clared God to be a distinct personage, Jesus Christ a separate
and distinct personage from God the Father, and that the Holy
Ghost was a distinct personage and a spirit; and these three
constitute three distinct personages and three Gods. If this is
in accordance with the New Testament, lo and behold! we have
three Gods anyhow, and they are plural; and who can contra-
dict it? The text says — 'And hath made us kings and priests
unto God and His Father/ The apostles have discovered that
there were Gods above, for Paul says God was the Father of our
Lord Jesus Christ. My object was to preach the Scriptures,
and preach the doctrine they contain, there being a God above
the Father of our Lord Jesus Christ I am bold to declare. * *
John was one of the men, and the Apostles declare they were
made kings and priests unto God the Father of our Lord Jesus
Christ. It reads just so in the Revelations. Hence, the doc-
trine of a plurality of Gods is as prominent in the Bible as any
other doctrine. It is all over the face of the Bible. It stands
beyond the power of controversy. A wayfaring man, though a
fool, need not err therein/

"Paul says there are Gods many, and Lords many * * *
But to us there is but one God — that is, pertaining to us; and he
is in all and through all. But if Joseph Smith says there are
Gods many and Lords many, they cry: 'Away with him! Cru-
cify him, crucify him!' Mankind verily say that the Scriptures are
with them. Search the Scriptures, for they testify of things that these

PAUL, THE APOSTLE, ON PLURALITY OF GODS.

101

apostates would gravely pronounce blasphemy. Paul if Joseph
Smith is a blasphemer, you are. I say there are Gods many and
Lords many, but to us only one; and we are to be in subjection
to that one, and no man can limit the bounds or the eternal ex-
istence of eternal time. * * *Some say I do not interpret the
Scriptures the same as they do. They say it means the heathens'
gods. Paul says there are Gods many, and Lords many; and that
makes a plurality of Gods, in spite of the whims of all men. * *
You know, and I testify, that Paul had no allusion to the heathen
gods. I have it from God, and get over it if you can. I have
a witness of the Holy Ghost, and a testimony that Paul had no
allusion to the heathen gods in the text. I will show from the
Hebrew Bible that I am correct, and the first word shows a
plurality of Gods; and I want the apostates and learned men to
come here and prove to the contrary, if they can. An unlearned
boy must give you a little Hebrew. Berosheit Baurau Eloheim
ait aashamayeen vehau atiraits, rendered by King James' trans-
lators, In the beginning God created the heavens and the earth.
I want to analyze the word Berosheit. Rosh, the head; sheit, a
grammatical termination. The Baith was not originally put there
when the inspired man wrote it, but it has been since added by
an old Jew. Baurau signifies to bring forth; Eloheim is from the
word Eloi, God in the singular number; and by adding the word
heim, it renders it Gods. It read first — 'In the beginning the
head of the Gods brought forth the Gods,' or, as others have
translated it — -'The head of the Gods called the Gods together.'

"The head God organized the heavens and the earth. I defy
all the learning in the world to refute me. 'In the beginning
the head of the Gods organized the heavens and the earth/ * *
If we pursue the Hebrew text further, it reads — 'Berosheit baurau
Eloheim ait Aushamayeen vehau attraits/ 'The head one of the
Gods said, 'Let us make man in our own image.' I once asked
a learned Jew 'If the Hebrew language compells us to render
all words ending in heim in the plural, why not render the first
Eloheim plural? He replied — 'That is the rule, with few excep-
tions; but in this case it would ruin the Bible.' He acknowl-
edged I was right. I came here to investigate these things pre-
cisely as I believe them. Hear and judge for yourselves: and if
you go away satisfied, well and good.

"In the very beginning the Bible shows there is a plurality
of Gods beyond the power of refutation. * * * The word
Eloheim ought to be in the plural all the way through — Gods.
The head of the Gods appointed one God for us; and when you
take a (this) view of the subject, it sets one free to see all the
beauty, holiness and perfection of all the Gods." — (See Mill.
Star, Vol. 24: 108, et seq).

This is the doctrine taught by Joseph Smith the Troph-

102 THE DOCTRINES OF JOSEPH SMITH.

et at Nauvoo, and we accept his teachings as authentic
"But this was not published until after the Prophet's death/'
says our Reorganite objectors, and "Brigham Young tam-
pered with history and made it read to suit himself, there-
fore we do not accept it." Nevertheless these two discourses
were delivered before the congregation of the Saints and
thousands of them heard the Prophet deliver these remarks,
and if he had not spoken as here represented, the Apostles
would not have dared publish his remarks within a month
or two after they were delivered, for the people would have
discovered the deception. But thousands of them have testi-
fied that these discourses were delivered by Joseph Smith.
None can, without successful contradiction, say he did not
deliver them. Again, the objection is raised, that these
discourses were never accepted by the Church as doctrine,
and therefore are not binding even if the Prophet did deliv-
er them. Very well; the fact remains that the Church has
accepted the Bible as far as it is translated correctly. There-
fore, where it is not translated correctly we should receive
the correct translation when it is given. The Prophet says
the Hebrew word Eloheim is plural and means Gods, and
should have been so translated in the Bible throughout.
Is that true? If you think not, why not accept the Prophet's
challange to prove to the contrary? If you cannot, then hold
your peace about it being binding !

Well, my friends of the "Reorganization" we will give
you another quotation from the Prophet Joseph Smith, this
time it was published before his martyrdom and that too by
himself, for which he declared he stood responsible (See
Times and Seasons, Vol. 3:710). This quotation is taken
from the Book of Abraham in the Times and Seasons for
March 1, 1842, which the Prophet says are some ancient
records "from the Catacombs of Egypt, purporting to be
the writings of Abraham, which he made in Egypt, called
the Book of Abraham, written by his own hand, upon papy-
rus." These records were translated by the Prophet at Nau-
voo, and in the MS. History of the Church prepared under
his direction, he declares that they are absolutely the writ-
ings of Abraham, a fact which a reading of them will show.
If you accept Joseph Smith as a Prophet, Seer and Reve-

BOOK OF ABRAHAM AND PLURALITY OF GODS. 103

lator, you must, if you believe he translated the record, ac-
cept these writings, at least as the genuine translations of
Abraham's record. There is no room for quibbling here.
This is from the Prophet's translation:

"Thus, I Abraham, talked with the Lord face to face, as
one man talketh with another. *****

"Now the Lord had shewn unto me, Abraham, the intelli-
gences that were organized before the world was; and among all
these there were many of the noble and great ones, and God
saw these souls that they were good, and he stood in the midst
of them, and He said, these, I will make my rulers; for He stood
among those that were spirits, and He saw that they were good;
and He said unto me, Abraham, thou art one of them, thou
wast chosen before thou wast born. And there stood one among
them that was like unto God, and He said unto those, who
were with Him, We will go down, for there is space there, and
we will take of these materials, and we will make an Earth
whereon these may dwell; and we will prove them herewith,
to see if they will do all things whatsoever the Lord their God
shall command them; and they who keep their first estate shall
be added upon; and they who keep not their first estate, shall
not have glory in the same kingdom with those who keep their
first estate; and they who keep their second estate, shall have
glory added upon their heads forever and forever.

Verse 23. "And the Lord said, who shall I send? And one
answered like unto the Son of Man, here am I, send me. And
another answered and said, here am I, send me. And the Lord
said, I will send the first. And the second was angry and kept
not his first estate, and, at that day, many followed after him. And
then the Lord said, let us go down; and they went down at
the beginning, and they organized and formed (that is, the Gods)
the heavens and the earth. And the earth, after it was formed,
was empty and desolate; because they had not formed anything
but the earth; and darkness reigned upon the face of the deep,
and the spirit of the Gods was brooding upon the face of the
water.

24. And they said, the Gods, let there be light, and there
was light. And they, the Gods, comprehended the light, for
it was bright; and they divided the light, or caused it to be di-
vided from the darkness, and the Gods called the light day,
and the darkness they called night. * * * *

25. And the Gods also said let there be an expanse in the
midst of the waters, and it shall divide the waters from the
waters. And the Gods ordered the expanse, so that it divided
the waters which were under the expanse from the waters which
were above the expanse: and it was so, even as they ordered.
And the Gods called the expanse heaven. * * *

26 And the Gods ordered, saying, let the waters under the

104 THE DOCTRINES OF JOSEPH SMITH.

heavens be gathered unto one place, and let the earth come up
dry, and it was so, as they ordered; and the Gods pronounced
the earth dry."

Thus it continues unto the end of the 32nd verse in each
verse declaring that the formation of the earth was done
under the direction of the Gods. This agrees admirably with
the discourses delivered at Nauvoo in 1844, previously
quoted. Is it true doctrine? It certainly was taught by
Joseph Smith, so in accepting it, we are not so far out of
harmony with his teachings on this subject as our enemies
have stated. Here again we hear another objection from our
Reorganite brethren. Say they: "This Book of Abraham
was never accepted by the Church in the Prophet's day as
doctrine and it has not been so accepted by us; it is not
a part of 'our authorized doctrines and deeds/ therefore
it is not binding on us." Perhaps so, you may not have
accepted it. That does not destroy the truth of this doctrine,
which the Prophet Joseph Smith and the Church in his day
did accept — the Doctrine of plurality of Gods. Do you deny
this? If so then you deny the revelations of God given
through the Seer and you are out of harmony with the reve-
lations given through that man. The Bible and the Doctrine
and Covenants both have been received as the law of the
Church, and these sacred books both teach the doctrine of
plurality of Gods. First as to the Bible: I quote in each
instance from the "Inspired Translation."

"For the Lord your God is God of gods, and Lord of lords,
a great God, a mighty, and a terrible, which regardeth not per-
sons, nor taketh reward." — (Deut. 10: 17).

Joshua says: "The Lord God of gods, the Lord God of
gods, he knoweth, and Israel he shall know." — (Josh. 22:22).

David the Psalmist says: "Oh give thanks unto the Lord;
for He is good; for His mercy endureth forever.

"Oh give thanks unto the God of gods; for His mercy en-
dureth forever.

"Oh give thanks to the Lord of lords, for His mercy en-
dureth forever."— (Psalm 136: 1-3).

Again he says in the 138th Psalm: "I will praise Thee with
my whole heart; before the gods, will sing praise unto Thee."

But you say these were the heathen gods? but that will
never do, surely the Lord is not the chief God of the heath-

THE BIBLE AND PLURALITY OF GODS. 105

en gods. Perhaps we may discover more light on the sub-
ject

Again the Psalmist sings: "God standeth in the congregation
of the mighty; he judgeth among the gods. * * * I have said
ye are gods; and all of you are children of the Most High."

Say what you will of the other passages, but of this
you must admit that the heathen gods are not mentioned, for
this truth received the divine approval of the Redeemer
Himself as He taught the apostate Jew : Hear Him :

"I and my Father are one.'*

"Jesus answered them, Many good works have I shown you
from my Father; for which of those works do ye stone me?

"The Jews answered him, saying, For a good work we stone
thee not; but for blasphemy; and because that thou, being a
man, maketh thyself God."

"Jesus answered them, Is it not written in your law, I said,
Ye are gods?

"If he called them gods, unto whom the word of God came,
and the Scriptures cannot be broken;

"Say ye of him, whom the Father hath sanctified, and sent
into the world, Thou blasphemest; because I said, I am the Son
of God?"

And the Jews were shocked, just as a Reorganite min-
ister is, with this doctrine of plurality of Gods, and they
sought the life of the Savior, but He was delivered out of
their midst.

The Apostle John in his First Epistle and third chapter
also teaches this doctrine :

"Behold, what manner of love the Father hath bestowed
upon us, that we should be called the sons of God; therefore
the world knoweth us not, because it knew him not.

"Beloved, now are we the sons of God, and it doth not yet ap-
pear what we shall be; but we know that, when he shall appear,
we shall be like him; for we shall see him as he is."

If the faithful, who keep the commandments of the
Father are His sons, then they are heirs of the kingdom and
shall receive of the fullness of the Father's glory, even until
they become like the Father. And how can they be perfect
as their Father in heaven is perfect if they are not like Him ?

106 THE DOCTRINES OF JOSEPH SMITH.

In the revelations given to Joseph which were accepted
by the Church before 1844, the doctrine of plurality of Gods
is also taught. From the "Vision" one of the grandest reve-
lations ever given to man, I quote the following:

"And again, we bear record for we saw and heard, and this
is the testimony of the Gospel of Christ, concerning them who
come forth in the resurrection of the just: They are they who
received the testimony of Jesus, and believed on His name, and
were baptized after the manner of His burial, being buried in
the water in His name, and this according to the commandment
which He has given, that by keeping the commandments, they
might be washed and cleansed from all their sins, and receive
the Holy Spirit by the laying on of the hands of him who is or-
dained and sealed unto this power: and who overcome by faith,
and are sealed by the Holy Spirit of promise, which the Father
sheds forth upon all those who are just and true; they are they
who are the Church of the firstborn; they are they into whose
hands the Father has given all things; they are they who are
priests and kings, who have received of His fullness, and of His
glory, anJ are priests of the Most High after the order of
Melchizedek, which was after the order of Enoch, which was
after the order of the Only Begotten Son; wherefore, as it is
written, they are gods, even the sons of God; wherefore all
things are theirs, whether life or death, or things present, or
things to come, all are theirs, and they are Christ's and Christ
is God's and they shall overcome all things. — (D. & C, Sec,
76:50-60. Reorganite edition, 76:5).

How could this doctrine be stated plainer? This is
the doctrine taught by the Savior to the Jews, by David in
his psalms and by others of the prophets. Here it is stated
emphatically that they who are of the Church of the First-
born (i. e., those who keep the whole law) even "as it is
written, they are gods, even the sons of God!" Where is it
written? In this section; and in the words of the Savior
wherein He says, refering to David's Psalm, the Scriptures
cannot be broken" (John 10:34-36). Doesn't this teach
plainly the doctrine of plurality of Gods? Does it not teach
the fact that the children shall, through obedience, some-
time obtain the exaltation of the Gods themselves? If not
what does it mean ? Even a Reorganite dare not argue that
these are the heathen gods !

Now, if they overcome all things, then there are not
some things that they do not overcome. If these are to re-

DOC AND COV. AND PLURALITY OF GODS.

107

ceive "of His fullness and of His glory, and if into their
'hands the Father has given all things, then the Father has
not withheld some of the fullness of His glory, or some
things. And if they receive His fullness and His glory,
and if all things are theirs, whether life or death, or things
present, or things to come, all are theirs/' how can they re-
ceive these blessings and not become Gods? They cannot.
Yet this is doctrine received by the Church and taught by
Joseph Smith the Seer.

Speaking of this same subject in the revelation on
Priesthood (Sec. 84:35-40) Reorganite edition, 83:6) the
Lord says :

"And also all they who receive this priesthood receiveth
me, saith the Lord, for he that receiveth my servants receiveth
me, and he that receiveth me receiveth my Father, and he that
receiveth my Father receiveth my Father's kingdom. There-
fore, all that my Father hath shall be given unto him; and this is
according to the oath and covenant which belongeth to the
priesthood.* Therefore, all those who receiveth the priesthood
receiveth this oath and covenant of my Father, which He cannot
break, neither can it be moved; but whoso breaketh this covenant,
after he hath received it, and altogether turneth therefrom, shall
not have forgiveness of sins in this world nor in the world to
come."

Here again we are given to understand that those who
are faithful in obtaining the priesthood and magnifying their
calling that they become of the Church of the Firstborn, re-
ceiving ALL THAT THE FATHER HATH ! and this ac-
cording to an oath and covenant that cannot be broken. Now,
again,' how are they to receive all that the Father hath, if
something is withheld? And if something is not withheld,
how can they receive all that He hath and not become as He
is, that is, Gods themselves?

Here is another revelation given to the Prophet Decem-
ber 27, 1832. This is section 88 and verses 106-7 (Reorganite
edition, 85 : 33) :

"And again, another angel shall sound his trump, which is
the seventh angel, saying, It is finished! It is finished! the Lamb
of God hath overcome and trodden the wine-press alone; even

*This Priesthood and fullness can only be obtained in the
Temple of God.

108 THE DOCTRINES OF JOSEPH SMITH. ,

the wine-press of the firceness of the wrath of Almighty God;
And then shall the angels be crowned with the glory of His
might, and the saints shall be filled with His glory, and receive
their inheritance and be made equal with Him" (i. e., with Christ).

How can the Saints receive of His fullness and
be equal with the Lord and not be as He is, that is Gods?
This is not the doctrine of Brigham Young (for then in
the eyes of Reorganites it would be blasphemy), but these
are the revelations of the Lord to Joseph Smith. And these
revelations have been received by the "Reorganized" Church
as binding on them, yet they do not accept the truth these
revelations contain. Therefore, they prove themselves to be
those who have departed from the teachings of the Prophet
Joseph Smith.

ADAM.

A word now, in relation to Adam. If all those, as it is
turitten — and the Scriptures cannot be broken — are Gods
unto whom the word of God came, and they are to receive
all things, even the fullness of the Father's glory and be
made equal with him, will not Father Adam be included
among them? What do the Scriptures say of him?

In section 27 of the Doctrine and Covenants he is
called, Michael, or Adam, the father of all, the prince of all,
the ancient of days."

In section 107:54-55: "And the Lord appeared unto them,
and they rose tip and blessed Adam, and called him Michael,
the Prince, the Archangel,

"And the Lord administered comfort unto Adam, and said
unto him, / have set thee to be at the head — a multitude of nations
shall come of thee, and thou art a prince over them forever"
Section 78: 16: "Who hath appointed Michael vonr prince, and
established his feet, and set him upon high, and given unto him the
keys of Salvation under the counsel and direction of the Holy One,
who is without beginning of days or end of life/'

These expressions are from the revelations to Joseph
Smith, Brigham Young did not receive them, although he
accepted them.

This is what the Prophet said in a discourse in 1839:

"The Priesthood was first given to Adam, he obtained the
First Presidency, and held the keys of it from generation to

"ADAM, THE FATHER OF ALL." 109'

generation. He obtained it in the Creation, before the world
was formed, as in Gen. 1:26, 27, 28. He had dominion given
him over every living creature. He is Michael, the Archangel
spoken of in theScriptures. * * * * The Priesthood is an
everlasting principle, and existed with God from eternity, and
will to eternity, without beginning of days or end of years. ' The
keys have to be brought from heaven whenever the Gospel
is sent. When thev are revealed from heaven, it is by Adam's
authority. (My italics.)

"Daniel in his seventh chapter speaks of the Ancient of
Days; he means the oldest man, our Father Adam, Michael, he
will call his children together and hold a council with them to
prepare them for the coming of the Son of Man. He (Adam) is
the father of the human family,and presides over the spirits of all
men, and all that have had the keys must stand before him in
this grand council. This may take place before some of us leave
this stage of action. The Son of Man stands before him, and
there is given him glory and dominion. Adam delivers up his
stewardship to Christ, that which was delivered to him as hold-
ing the keys of the universe, but retains his standing as head
of the human family.— (History of the Church, Vol. 3:385-7.
See also Vol. 4: 207-9.)

Now, if all the Saints who become members of the
Church of the Firstborn are to become Gods — and the Scrip-
tures cannot be broken — through the fullness of the Father's
glory which they are to receive after they are "made equal
with Him," will not Adam, who is appointed "to be at the
head" as "a prince over them forever/' be one of them?
And as one of them he shall hold the scepter of power and
rule over them under the direction of the Holy One of
Israel, and they shall be in subjection to him forever.

This was taught by Joseph Smith, and in departing
from it, the "Reorganized" Church has denied the revela-
tions and teachings of the Lord.

THE ONLY BEGOTTEN OF THE FATHER.

In connection with this subject, Reorganites also claim
that Brigham Young went astray and apostatized because
he declared that Jesus Christ was not begotten of the Holy
Ghost. Reorganites claim that He was begotten of the
Holy Ghost, and they make the statement that the Scriptures
so teach. But they do err not understanding the Scriptures-
They tell us the Book of Mormon states that Jesus was be-

110 THE DOCTRINES OF JOSEPH SMITH.

gotten of the Holy Ghost. I challange the statement; the
Book of Mormon teaches no such thing! Neither does the
Bible. It is true there is one passage that states so but we
must consider it in the light of other passages with which
it is in conflict. The Book of Mormon says :

"And behold, He shall be born of Mary at Jerusalem * *
she being a virgin, a precious and chosen vessel, who shall be
overshadowed, and conceive by the pozver of the Holy Ghost."

With this Luke agrees :

"Then said Mary unto the angel; How can this be?

"And the angel answered and said unto her, of the Holy
Ghost, and the pozver of the Highest. Therefore also, that holy
child that shall be born of thee shall be called the Son of God. —
Luke 1:34-35).

In Matthew it reads "of the Holy Ghost" which evi-
dently means "power of the Holy Ghost," to agree with the
Book of Mormon and with Luke.

If Reorganites are correct then Jesus is not the Only
Begotten Son of the Father, but the Son of the Holy Ghost.
This will not do for it conflicts with the Scriptures. The
Prophet taught that the Father, Son and Holy Ghost were
three separate personages, and that Jesus was the Only Be-
gotten of the Father. In the Book of Genesis, (Inspired
Scriptures) Jesus is spoken of throughout as the Only Be-
gotten of the Father not less than twelve times and in the
Book of Mormon at least five times and a great number
of times in the Doctrine and Covenants (see section 76:23,
25, 35, 57) and in these Scriptures He is spoken of as the
Son of God innumerable times- Now, if He is the Only Be-
gotten of the Father in the flesh, He must be the Son of the
Father and not the Son of the Holy Ghost. Yet, to be con-
sistent, Reorganites must claim that Jesus is the Son of the
Holy Ghost and not the Son of God the Father. Their al-
ternative — if it can be called such — must be, then, the stand
of Mr. William H. Kelley, the "president" of their "apos-
tles," who in a written statement in answer to the question
put to him by the writer, September 10, 1903: "You say
that Jesus Chi 1st the Son of God was begotten of the Holy
Ghost. Is He the Son of the Holy Ghost?"

CELESTIAL MARRIAGE. Ill

Mr. Kelley signed his answer as follows: "/ do not
know. Wm. H. Kelley."

Just think of this for a moment. Here is a man pro-
fessing to be the Chief of the Special Witnesses for Christ,
declaring that he does not know whether Jesus is the Son of
God the Father or the Son of the Holy Ghost. And the
Savior declared it so plainly that He was the Son of the
Father, His Only Begotten, and was so acknowledged by
the Father throughout the Scriptures. "And this is life
eternal, that they might know Thee the only true God, and
Jesus Christ, whom Thou hast sent." John 17:3. Again
we prove that they have departed from the Scriptures and
the teachings and revelations of the Prophet Joseph Smith.
Why do they make this error? Because they do not un-
derstand the Scriptures and fail to recognize the fact that
all things that the Father doeth are done by the power of
the Holy Ghost.

MARRIAGE.

The question of Celestial (including plural) marriage
is treated quite extensively in Blood Atonement and the
Origin of Plural Marriage so it will be passed with a brief
notice here.

We maintain with abundant authority that Joseph
Smith the Prophet introduced Celestial Marriage, that is,
marriage for eternity, into the Church. This fact has been
admitted by many members of the "Reorganized" Church,
notwithstanding they attack us on this doctrine and say it
is not a doctrine of the Church. And while they attack us
the better part of them hope it is true. What is there so ter-
rible in the doctrine of the preservation of the family union
in eternity? What right-living God-fearing man is there
but would be glad to meet his parents, his wife and chil-
dren, in the kingdom of God and know they were united
never again to separate? While this belief is not taught
in the creeds of men— including the Reorganites— yet there
is a hope burning in the bosoms of many people that tins
doctrine may prove true !

Well, it is a Scriptural doctrine, and it is true, for the

8

112 THE DOCTRINES OF JOSEPH SMITH.

Lord revealed it to Joseph Smith. In the beginning, the
very first marriage was one intended to last forever. Do
you not believe it? I quote from the Inspired Scriptures:

"And I, God, created man in mine own image, in the image
of mine Only Begotten created I him, male and female created
I them. And I, God, blessed them, and said unto them, Be fruit-
ful, and multiply, and replenish the earth, and subdue it; and
have dominion over the fish of the sea, and over the fowl of the
air, and over every living thing that moveth upon the earth/' —
(Genesis 1:29-30).

This was a spiritual creation, man was created in the
image of God, male and female, first in the Spirit, and told
in that spiritual creation that they were expected to multiply
and replenish the earth when they were placed upon it to
subdue it. This we prove from the second chapter of Gen-
esis beginning with the fifth verse :

"For I, the Lord God, created all things of which I have
spoken spiritually, before they were naturally upon the face of the
earth; for I, the Lord God, had not caused it to rain upon the
face of the earth.

"And I, the Lord God, had created all the children of men,
and not yet a man to till the ground, for in heaven created I
them, and there was not yet flesh upon the earth, neither in
the water, neither in the air."

Verse 23. "And I, the Lord God, said unto mine Only
Begotten, that it was not good that the man should be alone;

"Wherefore, I will make an help meet for him/'

Here the Lord declares that it is not good for man to
be alone, and therefore he gave him an helpmeet, Eve ; and
this union was formed before mortality or death came into
the zvorld, and there is no indication that it was meant to
have an end. If, therefore, it was not good for man to be
alone before the days of mortality, will it not also be good
for man to have a helpmeet after mortality has passed away?
Paul thought so, said he : "Nevertheless neither is the man
without the woman, neither the woman without the man,
in the Lord."—{\ Cor. 11:11).

Alexender H. Smith, "Patriarch" of the "Reorganized"
Church, in a discourse that is very excellent in many respects,
delivered July 1, 1903, and published in "Zion's Ensign" of

ALEXANDER H. SMITH ON CELESTIAL MARRIAGE. 113

December 31, 1903, taught the eternity of the marriage cove-
nant as strongly and emphatically as it could have been done
by an Elder of the Church of Jesus Christ of Latter-day
Saints. The subject of the discourse was : "In My Father's
house are many mansions/' after enlarging upon the theme
for some time, he concludes his discourse with some personal
testimony regarding the last illness of his mother from
which the following extracts are here produced:

"Pretty son the still, small voice of the Spirit said, "If your
mother dies she will be with her companion, Joseph. If she lives
she cannot but live a few short years at most of pain and an-
guish."

* ***********

"Just before she passed away she called, 'Joseph, Joseph/ I
thought she meant my brother. He was -in the room, and I
spoke to him, and said, Joseph, mother wants you. I was at
the head of the bed. My mother raised right up, lifted her left
hand as high as she could raise it, and called, Joseph. I put my
left arm under her shoulders, took her hand in mine, saying,
Mother, what is it, laid her hand on her bosom, and she was
dead; she had passed away.

"And when I talked of her calling, Sr. Revel, who was with
us during our sickness, said, Don't you understand that? No,
I replied, I do not. Well, a short time before she died she had
a vision which she related to me. She said that your father
came to her and said to her, Emma, come with me, it is time
for you to come with me. And as she related it she said, I put
on my bonnet and my shawl and went with him; I did not think
that it was anything unusual. I went with him into a mansion,
a beautiful mansion, and he showed me through the different
apartments of that beautiful mansion. And one room was the
nursery. In that nursery was a babe in the cradle. She said,
I knew my babe, my Don Carlos that was taken away from me.
She sprang forward, caught the child up in her arms, and wept
with joy over the child. When she recovered herself sufficiently
she turned to Joseph, and said. Where are the rest of my chil-
dren? He said to her, Emma, be patient, and you shall have all
of your children."

Then Alexander comments:

"Do you wonder why, as a son of that mother, I plead for
those who believe upon the Lord Jesus Christ, and picture their
beautiful home in the city of God, in the language that I do,
when I realize that my mother occupies, or will occupy one oi
those beautiful mansions? It may be imagination; but it is grand;
it fills me with a grand hope."

114 THE DOCTRINES OF JOSEPH SMITH.

And so they do hope, notwithstanding the fact that they
oppose us in this doctrine, and say that there is no union of
parents and children in family union after death. They se-
cretly hope, and pray in their very hearts, that after all in
this we may be right.

BLOOD ATONEMENT.

This subject is also found in Blood Atonement and the
Origin of Plural Marriage, therefore only a brief outline
will be given here. Joseph Smith taught that there were
certain sins so grevious that man may commit, that will
place the transgressors beyond the power of the atonement
of Christ. If these offenses are committed, then the blood
of Christ will not cleanse them from their sins even though
they repent. Therefore their only hope is" to have their own
blood shed to atone, as far as possible, in their behalf This
is Scriptural doctrine, and is taught in all the standard works
of the Church. The doctrine was established in the begin-
ning, that "Whoso sheddeth man's blood, by man shall his
blood shed to atone, as far as possible, in their behalf. This
For a commandment I give, that every man's brother shall
preserve the life of man, for in mine own image have I
made man/' — (Genesis, 9: 12-13, Inspired Scriptures).

This was the law among the Nephites : "Wo unto the
murderer, who deliberately killeth, for he shall die! 3 — (IL
Nephi, 9:35).

John says : "If any man see his brother sin a sin which
is not unto death, he shall ask, and he shall give him life
for them that sin not unto death. There is a sin unto death:
I do not say that ye shall pray for it.

Every nation since the world began has practiced blood
atonement at least in part as that doctrine is based upon the
Scriptures. And men for certain crimes have had to atone
for their sins wherein they have placed themselves beyond
the redeeming power of the blood of Christ.

But that the Church practices "Blood Atonement" on
apostates or any others, which is preached by ministers of
the "Reorganization" is a damnable falsehood for which
the accusers must answer.

ZION THE AMERICAN HEMISPHERE. 115

ZION.

Members of the "Reorganized" Church inform us that
Zion does not include Utah,* but is limited to Jackson Coun-
ty, Mo., and the regions round about, Nauvoo being one
of the "corner stones ;" and when the Saints came westward
they left the borders of Zion. Moreover, since Temples were
to be built in Zion and Jerusalem, all the Temples we may
build in Utah or the West are not recognized of the Lord
on this ground alone, if no other.

We accept the fact that the center place where the City
New Jerusalem is to be built, is in Jackson County, Mis-
souri. It was never the intention to substitute Utah or any
other place for Jackson County. But we do hold that Zion
when reference is made to the land, is as broad as America,
borth North and South — all of it is Zion- If Zion is limited
in its scope to the country surrounding Jackson County, it
is indeed too bad that Nephi did not know that fact. What
a glorious thing it would have been had there been a few
Reorganites in his day to inform him of it. Then he and his
people would not have fallen into the error of building
Temples— like unto Solomon's at Jerusalem — away off down
in Central or South America, but they could have placed
one in Jackson County, or the regions round about. It was
really an unfortunate occurrence.

But to be serious. The Book of Mormon informs us
that the whole of America, both North and South, is a
choice land above all other lands, in other words— Zion.
The Lord told the Jaredites that He would lead them to a
land "which is choice above all the land of the earth." (Ether
1 • 42) . We understand that they landed in Central America
where their kingdom existed the greater part of their resi-
dence in America. When the Lord led the family of Lehi
to this land, He said to them: "And inasmuch as ye shall
keep my commandments, ye shall prosper and shall be led
to a land of promise; yea, even a land which I have pre-
pared for you ; yea, a land which is choice above all other
lands " (I. Nephi, 2 : 20). It is generally understood that

*See Pamphlet by Hyrum O. Smith, "The Necessity for a
Reorganization" pp. 22-24.

116 THE DOCTRINES OF JOSEPH SMITH.

they landed in South America, and that their nations, the
Nephites and Lamanites, dwelt in South and Central Amer-
ica during the greater part of their sojourn here. At any
rate, the time of their civilization was principally spent in the
South and not in the region now comprising the United
States. This proves beyond the possibility of doubt that
the choice land was South as well as North America,
and while the City New Jerusalem, which the Book of Mor-
mon tells us is to be built on this land that is choice above
all other lands, will be in Jackson County, nevertheless, if
one accepts the Book of Mormon, one must accept the whole
hemisphere as the land of Zion.

At the April conference of the Church, held at Nau-
voo in 1844, the Prophet Joseph Smith declared that the
whole of America was Zion. (See Mill. Star, 23:280).
His remarks are recorded in the Life of Joseph the Prophet
(Reorganite edition, page 503) as follows:

"But in the mighty sweep of the crowning sermons of
his life we must not overlook the more miscellaneous gems and
striking sayings. Here is one for America, like the sound of
an archangel's trump:

"I want to make a proclamation to the Elders. You know
very well that the Lord has led this Church by revelation. I
have now another revelation — a grand and glorious revelation.
I shall not be able to dwell as largely upon it as at some other
time, but I will give you the first principles. You know there
has been a great discussion in relation to Zion, where it is, and
where the gathering of the dispensation is, which I am now
going to tell you. The Prophets have spoken and written upon
it, but I will make a proclamation that will cover a broader
ground. The whole of America is Zion itself, from north to south,
and is described by the Prophets, who declared that it is the
Zion, where the mountain of the Lord should be, and that it
should be in the centre of the land. When the Elders will take
up and examine the old prophecies in the Bible they will see it."

"AN ESOTERIC GOSPEL."

Another charge is that after the death of Joseph and
Hyrum Smith, President Young and the Apostles intro-
duced secrets into the Church, that they claimed to hold
"keys that the written word never spoke of, nor never will!'
(True Succession, p. 122). All this, say they, is contrary tr

"AN ESOTERIC GOSPEL." ]\7

the Gospel of Jesus Christ and to the teachings of Joseph
Smith, who always taught openly and not in secret. One of
their defenders writing on this point quotes from the Re-
deemer as follows :

"Jesus answered him, I spake openly to the world; I ever
taught in the synagogue, and in the temple, wither the Jews
always resort; and in secret have I said nothing. Why ask thou
me? ask them: behold they know what I said."' (John 18: 18-21.)

"But Brigham was afraid that people would ask his follow-
ers what he taught. In speaking of some who wanted their
endowments, he says: 'Well, he gets his endowment, and what
for? To go to California, and reveal everything he can, and stir
up wickedness, and prepare himself for hell.* (Journal of Dis-
courses, 2: 144).

''Christ was not afraid of any revealments. He stood there
among His enemies, defying them to find any fault with His
teachings; but Brigham was afraid of what his followers might
reveal of his doctrine and secret works. Did he represent
Christ?" (Necessity for a Reorganization, p. 30).

Yes, Jesus taught the Gospel openly as far as the Jews
were able to stand it; but it does not follow that he did not
teach His disciples things that were not for the world ! And
at times He was constrained by His Father from teaching
His disciples some truths. Why? Because of the hardness
of their hearts they were not able to receive His teachings.
In not revealing everything to the world, did Brigham
Young, — aye, did Joseph Smith represent Christ? for Brig-
ham Young w T as only following in the footsteps of the Seer !
What was it the Savior said to Peter, James, and John,
when they came down from the mount of transfiguration ?
Jesus charged them, saying, "Tell the vision to no man, until
the Son of Man be risen again from the dead."— Matt. 17: 8.
(Inspired Scriptures) Why didn't he tell them to proclaim
it openly from the housetops? Because it was not for the
world! Jesus was in the habit of teaching the people in
parables. On one occasion when He had thus spoken, His
disciples came and said unto him :

"Why speakest Thou unto them in parables? He an-
swered and said unto them, Because it is given unto you fo know
the mysteries of the kingdom of heaven, but to them it is not
given For whosoever receiveth, to him shall be given, and he

118 THE DOCTRINES OF JOSEPH SMITH.

shall have more abundance; but whosoever continueth not co
receive, from him shall be taken away even that he hath. There-
fore speak I to them in parables; because they, seeing, see not;
and hearing, they hear not; neither do they understand." (Matt.
13:8-12).

On another occasion Jesus said unto His disciples:
"And other sheep I have, which are not of this fold; them
also I must bring, and they shall hear my voice ; and there
shall be one fold, and one shepherd/' (John 10:16). But
He did not tell them who those "other sheep" were. The
reason He failed to tell them this interesting fact we learn
from the Book of Mormon:

"And now it came to pass that when Jesus had spoken these
words, He said unto those Twelve whom He had chosen, ye
are my disciples; and ye are a light unto this people, who are
a remnant of the house of Joseph. And behold, this is the
land of your inheritance; and the Father hath given it unto
you. And not at any time hath the Father given me com-
mandment that I should tell it unto your brethren at Terusalem;
neither at any time hath the Father given me commandment,
that I should tell unto them concerning the other tribes of the
house of Israel, whom the Father hath led away out of the
land. This much did the Father command me, that I should
tell unto them. That other sheep I have, which are not of this
fold; them also I must bring, and they shall hear my voice,
and there shall be one fold, and one shepherd. And now,
because of stiffneckedness and unbelief, they understood not my
word: therefore I was commanded to say no more of the Father
concerning this tiling unto them." (III. Nephi, 15:11-17).

How different this is from Reorganite philosophy, ac-
cording to their rule of faith, Jesus should have spoken bold-
ly and openly and should not have withheld anything. Was
Jesus "afraid of any revealments ?"

Paul says he knew a man, whether in the body, or out
of the body, he could not tell, "How that he was caught
up into paradise, and heard unspeakable zvords, which it is
not lawful for a man to utter/' What made the words un-
lawful to utter to man? simply because in the hardness of
his heart and unbelief, man was not worthy to hear them,
he could not endure them.

The Book of Mormon is most emphatic on this point

MYSTERIES NOT REVEALED TO WORLD. 119

that there are "mysteries" that are not to be revealed to the
unfaithful. This is from the Prophet Alma :

"And now Alma began to expound these things unto him,
(Zeezrom), saying, It is given unto many to know the mysteries
of God; nevertheless they are laid under a strict command, that they
shall not impart only according to the portion of His ivord, which
He doth grant unto the children of men; according to the heed
and diligence which they give unto Him; and therefore he that
will harden his heart, the same receiveth the lesser portion of
the word; and he that will not harden his heart, to him is given
the greater portion of the word, until he know them in full; and
they that will harden their hearts, to them is given the lesser
portion of the word, until they knozv nothing concerning his mys-
teries; and then they are taken captive by the devil, and led
by his will down to destruction. Now, this is what is meant
by the chains of hell."

It is because Reorganites have hardened their hearts
that they have not received the greater portion of the word,
even the mysteries, and therefore they are, through their
hard-heartedness and unbelief, captives of the devil and in
danger of the chains of hell.

If the Lord places His servants under a strict command
not to reveal His word, "only according to the portion of
His word, which He doth grant unto the children of men,
according to the heed and diligence which they give unto
Him;" and, therefore, they withhold some of those things
from the world that have been revealed unto them, does that
make them cowardly f If so, not only Brigham Young, but
Joseph Smith, yes, even the Son of Man Himself would be
cowardly. No, the fact that they have refused to do this
thing proves them to possess the greatest courage, for it
has caused them to face persecutions, even death.

We are told that the Book of Mormon contains the full-
ness of the Gospel, yet the greater parts of the teachings
of the Savior to that people are not yet revealed, because of
the unbelief of the people. This is from III. Nephi, 26th
chapter :

"And now there cannot be written in this book even a

hundredth part of the teachings which Jesus did truly teach

n^o the people; but behold the plates of Nephi do contain the

more Part of P th ; things which He taught the people; and these

120 THE DOCTRINES OF JOSEPH SMITH.

things have I written, which are a lesser part of the things which
He taught the people; and I have written them to the intent
that they may be brought again unto this people, from the
Gentiles, according to the words which Jesus hath spoken.

"And when they shall have received this, which is expedient
that they should have first, to try their faith, and if it shall
so be that they shall believe these things, then shall the greater
things be made manifest unto them. And if it so t>e that they
will not believe these things, then shall the greater things
be withheld from them, unto their condemnation. Behold I was
about to write them all which were engraven upon the plates
of Nephi, but the Lord forbid it, saying, I will try the faith of my
people" (Verses 6-11).

The calling of Brigham Young a coward for withhold-
ing some things that the Lord has revealed to His Church,
may be excused because of the ignorance of the accusers;
but who dare presume to say the Lord was cowardly because
He withheld the greater things from His people? And yet
if you have done it unto one of His servants ye have done it
unto Him.

Again :

"Behold, I have written upon these plates the very things
which the brother of Jared saw: and there never was greater
things made manifest, than that which was made manifest unto
the brother of Jared; wherefore the Lord hath commanded
me to write them; and I have written them. And He com-
manded me that I should seal them up; and He also hath
commanded that I should seal up the interpretation thereof;
wherefore I have sealed up the interpreters, according to the
commandment of the Lord. For the Lord said unto me, They
shall not go forth unto the Gentiles until the day that they
shall repent of their iniquity, and become clean before the
Lord." (Ether 4:4-6).

Joseph the Prophet was commanded to keep some things
from going out into the world that had been revealed unto
him and the Church. He also received revelations that he
could not teach to the Church in the beginning, no more than
Jesus could teach all things to His disciples- When he did
reveal some of the ''mysteries" there were many who left
Him and denied the faith, just as they did when Jesus told
His disciples He was the bread of life (John 6:66). "many
of them went back and walked no more with Him." The

"KEEP THESE THINGS FROM THE WORLD." 121

Prophet said at Kirtland, April 6, 1837 : "If the Church
knew all the commandments, one half they would condemn
through prejudice and ignorance. (Hist, of Church, Vol.
2:477). A great many did fall away at that time, not being
able to endure, and among them were the Witnesses of the
Book of Mormon, one of whom afterwards set up a church of
his own, declaring that Joseph Smith was a fallen Prophet,
and rejecting all his commandments given after about 1835.
The Lord gave a revelation to the Prophet, March 7,
1831, at Kirtland (Sec. 45), in which He revealed many
things to take place before His second coming, and at the
close of the revelation Pie said :

"And now I say unto you, keep these things from going abroad
unto the world, until it is expedient in me that ye may accom-
plish this work in the eyes of the people, and in the eyes
of your enemies, that they may not know your works until ye
have accomplished the thing which I have commanded you."

When the Prophet Joseph gave his charge to the first
foreign missionaries of the Church, Elders Heber C Kim-
ball, Orson Hyde, Joseph Fielding, and others, he said:

"My instructions to the brethren were, when they arrived
in England, to adhere closely to the first principles of the Gos-
pel, and remain silent concerning the gathering, the vision, (D. &
C, Sec. 76), and the Book of Doctrine and Covenants, until such
time as the work was fully established, and it should be clearly
made manifest by the Spirit to do otherwise. (Hist, of Church,
2:492).

Was there anything in the doctrine of gathering, in the
vision, or the Doctrine and Covenants, that Joseph Smith
was ashamed of? Was he ' 'afraid that people would ask his
followers what he taught?" that he gave such a charge
to these first foreign missionaries of the Church ! Was he
afraid, a coward? No, he was merely obeying the voice of
the Spirit, for the people were not prepared to receive these
things. Brigham Young was no more "afraid that the peo-
ple would ask his followers what he taught," than was Jos-
eph Smith, or even the Master Himself, when He command-
ed certain of His disciples to withhold some of His teach-
ings from the world, until after His resurrection.

Now, our Reorganite friends have attempted to make

122 THE DOCTRINES OF JOSEPH SMITH.

considerable capital out of the statement of President Brig-
ham Young, that there were "keys that the written word
never spoke of, nor never will." In the light of the facts here-
in set forth, that "it is given unto many to know the myster-
ies of God ; nevertheless they are laid under a strict com-
mand, that they shall not impart only according to the por-
tion of His word, which He doth grant unto the children of
men; accofrdling to the heed and diligence which 'they;
give unto Him, and that things have been revealed to the
faithful even to babes, that were "forbidden, that there
should not any man write them/' and that many of them
have seen and heard "unspeakable things, which are not law-
ful to be written/' (III. Nephi, 26: 16, 18). is it, after all,
so unreasonable that there should be keys that the written
word does not and will not speak of? Joseph Smith the
Prophet held the "keys 3 ' of the mystery of things which have
been sealed, even things which were from the foundation of
the world." (D. & C, 35: 18), which mysteries it was
given to the Saints to know, "but unto the zvorld it is not
given to know them." (D. & C. 42: 65). Again: "But
unto him that keepeth my commandments, I will give the
mysteries of my kingdom, and the same shall be in him a
well of living water, springing up unto everlasting life."
(D. & C, 63:23).

Now, how were these keys and mysteries to be kept
from the world, if they were to be published to the world
in the written word? And if the Saints through faithfulness
are to receive the mysteries of the kingdom, then they must
be withheld from the world and from the unfaithful. How
is this to be if they are to be published to the world in the
written word? Therefore, when our friends of the "Re-
organization" attack President Young because there were
keys not spoken of in the written word, which keys we have
seen were held by Joseph Smith, they merely display their
own ignorance and folly in raising the question.

TEMPLE BUILDING AND CEREMONIAL ENDOW-
MENTS THEREIN.

Another phase of this same subject is Temple work,
which is so bitterly attacked by the Reorganites. They say :

TEMPLES AND ENDOWMENTS THEREIN. 123

"That as to the alleged 'temple building and ceremonial
endowments^ therein/ that we know of no temple building, ex-
cept as edifices wherein to worship God, and no endowment
except the endowment of the Holy Spirit of the kind exper-
ienced by the early Saints on Pentecost day." (Book of Reso-
lutions, p. 82).

They take the ground that the Temple work of the Lat-
ter-day Saints is contrary to the teachings of the Prophet,
and it was not contemplated before the martyrdom that in
the Temple of God anything of a secret nature should
take place. Of course it is to be expected that the "Reorgan-
ization" knows of "no Temple building or ceremonial en-
dowments therein," for they have rejected the "greater
things" and therefore the Lord has withheld from them
this knowledge "to their condemnation." This charge has
been already answered in part in what goes before, but we
will see what is in the revelations to Joseph Smith which
justify still further the actions of the Church of Jesus Christ
of Latter-day Saints in the belief and practice of "ceremon-
ial endowments," etc., in the Temples.

After speaking of baptism for the dead in the revela-
tion of January 19, 1841, the Lord continues:

"And again, verily I say unto you, How shall your washings
be acceptable unto me, except ye perform them in a house
which you have built to my name? * * * Therefore, verily
I say unto you, that your anointings, and your zvashings, and
your baptisms for the dead, and your solemn assemblies, and
.our memorials for your sacrificeSi by the sons of Levi, and
for your oracles in your most holy places, wherein you receive
conversations, and your statutes and judgments, for the begin-
ning of the revelations and foundation of Zion, and for her
glory, honor, and endowment of all her municipals, are ordained
by the ordinance of my holy house which my people are always
commanded to build unto my holy name. And verily I say
unto you, Let this house be built unto myjiame, that / may
reveal mine ordinances therein, unto my people" (Verses 37-40).

Here are mentioned ordinances that were not had on
Pentecost day that were to be had in the Lord's Temple, of
which our self-confessed Reorganites know nothing, be-
cause God has not revealed these things unto them, and He
will not for they have rejected these greater things to their
own condemnation.

In the Book of Abraham (See Pearl of Great Price)

124 THE DOCTRINES OF JOSEPH SMITH .

published by the Prophet Joseph Smith in the Times and
Seasons in 1842, is given a fac-similie of hieroglyphics with
an accompanying translation by Joseph Smith, as far as he
was permitted to translate. These figures are numbered
from 1 to 20. Here are some of these translations and com-
ments of the Prophet : Figure 3. — Is made to represent God,
sitting upon His throne, clothed with power and authority;
with a crown of eternal light upon His head; representing
also the grand key-words of the Holy Priesthood, as re-
vealed to Adam, etc." Figure 7. — Represents God sitting
upon His throne revealing through the heavens, the grand
key-words of the Priesthood, as, also, the sign of the Holy
Ghost unto Abraham, in the form of a dove. Figure 8. —
Contains writing that cannot be revealed unto the world,
but is to be had in the Holy Temple of God. Figures 9, 10,
11, the Prophet says "Ought not to be revealed at the pres-
ent time; if the world can find out these numbers, so let
it be. Amen." Figures 12, to 20, "Will be given in the
own due time of the Lord." Then the Prophet concludes :
"The above translation is given as far as we have any right
to give, at the present time."

Here, then, we find things that were to be taught to the
Saints in the Temple of the Lord, but were not to be re-
vealed to the world; for they are sacred and holy, and can
only be had in the Temple of God, for the Lord through
Joseph Smith declared it.

Again, in verse 28 (see 124), the Lord says: "For
there is not a place found on earth that he may come and
restore again that which was lost unto you, or which he hath
taken away, even the fullness of the Priesthood!' There-
fore, we learn that only in the Temple of the Lord can the
fullness of the Priesthood be received by His people.

These facts place our Reorganite brethren in a rather un-
enviable light, for they are opposing through ignorance and
unbelief, and the hardness of their hearts, the revelations
of the Lord on Temple work as it was revealed to Joseph
Smith, and by him to others, and from them to the Church.

"Hold on," say they, "not so fast," "the Lord said He
was about to restore these things, but it depended on the
faithfulness of the Saints, and Joseph Smith died before

TEMPLES AND ENDOWMENTS THEREIN. 125

the Temple was built, therefore, since these things could only
be revealed to the people in the Temple they were not re-
vealed."

"Have any such revelations been received? Name
them. Where are they and what are they? Our Doctrine
and Covenants contains only two sections that were given
between that time and the time the Saints left Nauvoo, and
they are not revelations, but letters of Joseph Smith contain-
ing items of revelation pertaining to baptism for the dead.
The Utah Doctrine and Covenants contains nothing that
could be accepted as a response, an answer, to the promise
in full."*

Now, it's our turn to cry "Hold on, not so fast." We
w r ill examine the word of the Lord: In verse 41 (sec. 124)
He says: For I deign to reveal unto my Church, things
which have been kept hid from before the foundation of the
world, things that pertain to the dispensation of the fullness
of times." Well, if we were rejected, and they have not
received the revelations of these things the Lord was about
to reveal to His Church, then it stands to reason that they
are not His Church or they would have received them. For
the word of the Lord cannot be broken. They testify to us
that they have not received these things-

In section 127:8, the Lord again affirms: "For / am
about to restore many things to the earth, pertaining to the
Priesthood, saith the Lord of Hosts." Yes, He was about
to do it, but nearly seventy years have passed away and the
"Reorganization" confesses that they have not been revealed
to them yet ! Then they are not the Church ! This is ob-
vious.

Elijah said the time had fully come (Sec. 110) and the
Prophet said "the earth will be smitten with a curse, unless
there is a welding link of some kind or other, between the
fathers and the children * * * it is necessary in the
ushering in of the dispensation of the fullness of times * ^
that a whole and complete and perfect union, and welding
together of dispensations, and keys, and powers* and glories
should take place and be revealed from the days of Adam

*Saints' Herald, Vol. 56:662.

126 THE DOCTRINES OF JOSEPH SMITH.

even to the present time ; and not only this, but those things
which never have been revealed from the foundation of the
world, but have been kept hid from the wise and prudent,
shall be revealed unto babes and sucklings in this the dis-
pensation of the fullness of times." (Sec. 128: 18).

Here is a point of considerable interest that our friends
have overlooked. The Lord says : "And I will show unto
my servant Joseph ALL THINGS pertaining to this house,
and the Priesthood thereof ; and the place whereon it shall
be built. (Sec. 124:42). Evidently the Lord was going to
show him these things before the Temple was built. Did
the Lord keep His word? Our Reorganite friends say not,
that these things were not revealed. But they were re-
vealed to Joseph Smith and he revealed them to others; not
the unfaithful who would receive only the "lesser portion
of the word" and were therefore denied the greater things,
but he taught them to the Apostles and others. Now, the
Lord did not say that Joseph Smith could not receive the
fullness of the Priesthood out side of the Temple, neither
that he should not confer the same Priesthood upon others,
to the contrary the Lord said He would reveal these things
to Joseph Smith, but it was His people, His Church that
could not receive them outside of the Temple of the Lord !
and unto them He was going to reveal them in the Temple,
but unto Joseph Smith He would show all things pertaining
to His house, and the Priesthood thereof.

It is unnecessary here to quote the evidence proving

that Joseph Smith received all things pertaining to the

Priesthood of the Lord's house and conferred them on the

heads of the Apostles, for that is given in another place, and

has often been recorded. It is, therefore, sufficient to say

that shortly before his death he conferred upon the heads

of the Apostles all the keys and Priesthood the Lord had

given him, and this was done by command of the Lord. We

will merely refer to the testimony of Orson Hyde which

with other testimonies is given in this book. Said Brother

Hyde:

"Before I went east on the 4th of April last, we were in
council with Brother Joseph almost every day for weeks, said
Brother Joseph in one of those councils, "There is something
going to happen; I don't know what it is, but the Lord bids

FULLNESS OF PRIESTHOOD REVEALED. 127

me to hasten and give you your endowment before the Temple
is finished/ He conducted us through every ordinance of the
Holy Priesthood^ and when he had gone through with all the
ordinances, he rejoiced very much, and said, 'Now, if they kill
me, you have got all the keys, and all the ordinances, and you
can confer them upon others, and the hosts of Satan will not
be able to tear down the kingdom, as fast as you will be able
to build it up." (Times and Seasons, 5:651).

"Have any such revelations been received? they cry.
Name them. Where are they and what are they?" Yes,
these revelations have been received. They were revealed
to Joseph Smith* and from him to the Apostles, and by the
Apostles they have been given to the faithful Saints in the
Temples of the Lord; both at Nauvoo and here in Utah.
"Name them?" No, I shall not name them nor tell what
they are. Why? because if the Lord kept some things hid
from the world since before the foundation of the world,
pertaining to the dispensation of the fullness of times, and
has revealed them now unto His Church, I have no auth-
ority to reveal them to the world. Moreover, I am — like
every other member of the Church — "laid under a strict
command, not to impart only according to the portion of
His word, which He doth grant unto the children of men."
Should I reveal these things, because of the hardness of
your hearts you would not receive them, therefore, you shall
receive but the lesser portion of the word, to your con-
demnation. If you will not hear Moses and the Prophets,
neither will you though one arose from the dead.

REVELATION.
Another charge is that the Presidents of the Church
have not received the revelations of the Lord which have
been given to the "Reorganization" through their president.

*As an additional evidence that these things were revealed
to the Prophet, attention is called to the patriarchal blessing
given by his father and found on page 71:

"You shall even live to finish your work At this Joseph
cried out, weeping, <Oh, my father, shall I?' 'Yes' said his father
'you shall live to lay out the plan of all the work which God has

■""tSTpS^"*™. tta, .he Lord revealed ,0 Mm ? H ,h«.

tlrnss promised in the revelations that had been kept hid And
he revealed them unto the Apostles.

128 THE DOCTRINES OF JOSEPH SMITH.

The charge is false. The Presidents of the Church from the
Prophet Joseph until now have received revelations from
the Lord for the guidance of His people. While all these
revelations have not been placed in the Doctrine and Cove-
nants, they are none the less true. Not all the revelations
given to Joseph the Seer were placed in the Doctrine and
Covenants in his day, we have added many of his revelations
to that volume since his death; and there are others that
have not been placed in it. Some of them were for the
Church and not for the world, and, therefore, are given only
to the Saints. But many revelations have been given to
the Church since the death of Joseph Smith, some of these
have been published, some have not. It has been my priv-
ilege to read and handle a number of them that are still in
the manuscript and have not as yet been given to the world
for a wise purpose in the Lord. But they are on file and
will be preserved.

A short time ago a number of Elders visited Lamoni
and held meetings there. The following issue of the Saints'
Herald contained an editorial, not very dignified, ridiculing
them. It was written by the associate editor. In part he
said:

"It may be urged that these are young and inexperienced
men. But the dearth of spiritual oower is not confined to these
young men. Joseph F. Smith, who is supposed to be a 'Prophet,
seer, and revelator/ when before the Senate Committee was
asked by Senator Dubois, 'Have you received any individual rev-
elations yourself, since you became president of the Church un-
der your own defirition, even, of a revelation?'

"To this he replied, 'I cannot say that I have.'

"A moment later he added, 'Well, I can say this: That if
I live as I should in the line of my duties, I am susceptible, I
think, of the impressions of the Spirit of the Lord upon my
mind at any time, just as any good Methodist or any other church
member might be.*

"This seems to be in line with the experiences of his pre-
decessors, Snow, Woodruff, Taylor, and Young, who also posed
as 'revelators/ for during a period of over sixty years they
have received nothing professing to be a revelation, that was
thought worthy of a place in the Book of Doctrine and Cove-
nants." (Elbert A. Smith, Saints' Herald, 56: 681).

This slurring presumption counts for naught, for the

REVELATION. 129

editor of the Herald knows nothing pertaining to the reve-
lations we have received, or what we think of them. Nor
is he fair to President Joseph F. Smith in this quotation from
the record of the investigation, for it does not convey the
belief or knowledge, or the true expression of President
Smith, and was purposely misapplied, which a careful read-
ing of his testimony will show.

To presume to speak in the name of the Lord is a
serious matter, and woe be to the man who speaks in the
name of the Lord, when he has not been commanded. It is
far better never to receive a revelation than to follow after
those who receive "revelations" that the Lord has not given.
The "revelations" given by the Reorganite president to the
"Reorganized" Church, need only to be read to convince one
of their spurious character. They are weak, puerile, and it
takes a very little of the spirit of discernment to know what
source they are of. However, if they are acceptable to the
"Reorganization," that is their business- We are satisfied.

But the people who lack in discernment may be deceived
through the pretenses of men and accept for facts and reve-
lations that which the Lord has not commanded. If there
are any who are honestly deceived pertaining to the reve-
lations of this man who presumes to be the "President of
the High Priesthood" and "the mouthpiece of God," we
will respectfully call their attention to one or two items in
his pretended revelations.

This is from section 116, "revelation" given May 4,

1865:

"Be not hasty in ordaining men of the negro race to offi-
ces in my church, for verily I say unto you, All are not ac-
ceptable unto me as servants, nevertheless I will that all may
be saved, but every man in his own order, and there are some
who are chosen instruments to be ministers to their own race.
Be ye content, I the Lord have spoken it."

The Prophet Joseph Smith taught the Saints, that the
negroes could not hold the Priesthood, for the Lord had
cursed them as pertaining to the Priesthood. This is sup-
ported by the revelation in the Book of Abraham, which
was translated by the Prophet It reads :

"Now the first government of Egypt was established by

130 THE DOCTRINES OF JOSEPH SMITH.

Pharaoh, the eldest son of Egyptus, the daughter of Ham, and
it was after the manner of government of Ham, which was
patriarchal.

"Pharaoh, being a righteous man, established his kingdom
and judged his people wisely and justly all his days, seeking
earnestly to imitate that order established by the fathers in the
first generations, in the days of the first patriarchal reign, even
the reign of Adam, and also of Noah, his father, who blessed
him with the blessings of the earth, and with the blessings of
wisdom, but cursed him as pertaining to the Priesthood. Now,
Pharaoh being of the lineage by which he could not have the
right of Priesthood, notwithstanding the Pharaohs would fain
claim it from Noah, through Ham, therefore my father was
led away by their idolatry." (Book of Abraham, 1:25-27).

The Lord did not tell Abraham that the children of
Ham were cursed as pertaining to the Priesthood, and then
command Joseph Smith of the "Reorganization" to be slow
in ordaining them. In the "Reorganized" Church they have
a few, at least, of the negro race, that they have "ordained
to the priesthood" but it is contrary to the word of God.
This Reorganite revelation is spurious.

Here is an extract from another :

"The quorum of twelve, my servants, may choose and ap-
point one of their number to take the place of my servant
Alexander H. Smith, and if they shall choose William H. Kelley,
from among them for this place, it will be pleasing unto me;
nevertheless, if directed by the spirit of revelation and wisdom
they may choose another" (Sec. 124:3).

Can any sane man believe that the Lord gave this "rev-
elation?" Did He not know His mind and will, was not
His the "spirit of revelation and wisdom?" or was there
a disagreement on the point between the Lord and the Holy
Spirit?

Other extracts might be given from these alleged "rev-
elations" showing their inconsistency, but this will suffice.
I have not given these in the spirit of ridicule, but for the
purpose of opening the eyes of the blind that they might
see, and seeing understand. Let our friends straighten out
a few things of this kind among themselves, then they can
the better attack us on the point of revelation.

At this point I desire to consider another matter. At
the Salt Lake Conference, held March 19, 1905, not long

REVELATION. 13I

after the return of President Joseph F. Smith from the in-
vestigation in Washington, he addressed the Saints on the
subject of revelation. In the course of his remarks, he re-
ferred to his testimony and said:

"Now, with reference to the principle and doctrine of reve-
lation, it may be proper for me to say a few words on this
subject while I am on my feet. For me to say, which was the
very end that my critics and inquisitors were endeavoring to
get me to say, in order that I might be led into that trap which
they had made for me, to say that God had given to me a reve-
lation upon some new doctrine, or theory, or principle, or pre-
cept, or anything to be written, to be observed, or handed down
as a guide to the Church, would have been untrue. I could
not have said that, for He has not done this. But has God re-
vealed to me His mind and His will? Has He made manifest to
me a knowledge of His truth by and through the Spirit of reve-
lation? Did you ever hear of my denying that? No; no man
has ever heard me deny that.

When I was baptized as a little child, right- up here at the
junction of East Temple and North Temple streets, where City
Creek then ran, but where it is now covered and obliterated —
when I was baptized into the Church of Jesus Christ of Latter-
days Saints, God Almighty revealed to me that I had done an act
which He approved; I received then and there a revelation
from Almighty God, that has been with me like a well of liv-
ing water, springing up into everlasting life in me, which has
been a stay and a staff to me in all my daily walks, at home and
abroad. God revealed to me that Joseph Smith was a Prophet
of God, that his message was divine, that he was raised up by
the power of the Almighty to lay the foundation of this great
latter-day work. The Lord has revealed to me the truth that
he sealed his testimony with his blood, that he was true to the
end, as was the Son of God, true until he cried, 'It is enough!'
upon the cross. The Lord has revealed to me in terms that
are unmistakable and that are undeniable, that Brigham Young
succeeded lawfully and divinely to the Presidency of the Church
of Jesus Christ of Latter-day Saints by the will of the Almighty.
I would not be without that revelation for all the gold and wealth
of the world. The Lord revealed to me in terms that cannot be
mistaken, by me at least, that John Taylor was inspired of the
Lord and was a Prophet of God, and was the lawful and divine
successor in the Priesthood and Presidency of the Church of
Jesus Christ of Latter-day Saints, to Brigham Young The Lord
revealed to me that Wilford Woodruff lawfully and divinely suc-
ceeded John Tavlor, that Lorenzo Snow lawfully and divinely
followed Wilford Woodruff.. I leave to you to say whethe the
Lord willed, and whether it is lawful and right, tha : I should be
in the position in which God has suffered me to be placed.

132 THE DOCTRINES OF JOSEPH SMITH.

"The Lord Almighty has revealed to me many things for my own
guidance, to assist me in the discharge of my duty, as an elder
in the Church, as a high priest in the Church, as an apostle,
one of the twelve apostles in the Church of Jesus Christ of
Latter-day Saints. And I fervently believe that God has mani-
fested to me in my present capacity, many glorious things,
many principles and oftentimes much more wisdom than is
inherent in myself; and I believe He will continue to do so as
long as I am receptive, as long as I am in a position to hear
when He speaks, to listen when He calls, and to receive when
He gives to me that which He desires."

These remarks were taken up, twisted, and falsified
by a Salt Lake newspaper, which is so characterless and
vile that it is without an equal, and sent out into the world as
a press dispatch, declaring that President Joseph F. Smith
had in the Tabernacle confessed that he had lied before the
Senate Committee on Privileges and Elections, in relation
to the subject of revelation when he was a witness before
said committee. They made it appear in their dispatch that
he had stated in Washington that he had not received any
revelation, and in the Tabernacle he declared that that was
false for he had received many of them. He testified in
Washington as he testified in the Tabernacle, that he had re-
ceived revelation, as this will show :

Mr. Tayler: Did Joseph Smith contend that always there
was a visible appearance of the Almighty or of an angel?

Mr. Smith. No, sir: he did not.

Mr. Tayler. How otherwise did he claim to receive reve-
lations?

Mr. Smith. By the Spirit of the Lord.

Mr. Tayler. And in that way, such revelations as you have
received, you have had them?

Mr. Smith. Yes, sir. (Investigation, Vol. 1:100).

Without waiting to verify this falsehood circulated
from an unspeakable source in Salt Lake City, the Presi-
dent of the "Reorganization," as editor of the Saints' Herald
took up the hue and cry with evident great pleasure and
wrote an editorial consigning President Joseph F. Smith
to perdition as a perjurer in the following words:

"Who Make and Love a Lief'

"If President Joseph F. Smith has stated in public what it
is currently reported he has, that in the statements made by him

"WHO MAKE AND LOVE A LIE." 133

when a witness before the Senatorial Committee, whose sittings
for inquiry have lately been finished, the report of which in
regard to the unseating of Senator Smoot is awaited, he testi-
fied to that which was not true, he has done an unfortunate and
unwise thing. There may have been some moral bravery in do-
ing as he did in stating that he was breaking the law of the
State, the law of the United States, and the law of God by
continuing to live with his five wives; and such boldness may
have made some admirers of the President of the Utah Church;
but, when that president publicly states that he lied when he
gave his evidence before the Senatorial Committee, those who
may have admired him for his avowal of his guilt will not,
cannot admire him as a confessed perjurer. It may be said that
President Joseph F. Smith did not make oath to what was
false, as he was not sworn, that is, no judicial oath was ad-
ministered to him, but, when a witness chooses to affirm that
privilege is granted by the courts; the form of the affirmation
is much like this: 'I do solemnly affirm, subject to the pains
and penalties of perjury, that the testimony I shall give in the
case now pending * * * shall be the truth, the whole truth,
and nothing but the truth.' If President Joseph F. Smith faced
the committee on such an affirmation, and gave false testimony,
can it be called anything but perjury? We think not.

"We were surprised when he testified as he did; we now
are more surprised to learn that he has said that he affirmed
what was not true. What can honorable men in or out of the
Church think of such a man? What reliance can be placed
on what such a man declares? If he sought by falsehood to
avoid falling into a "trap" set for him before the committee,
by confessing that he did so falsify, he has assuredly fallen
into a more open and dangerous one." (Saints' Herald, Vol.
52:314-315).

Immediately after this editorial appeared in the Saints'
Herald the attention of the editor, Joseph Smith, was called
to the fact that it was based on a falsehood. Among others
who requested him to correct the wrong and injustice he had
inflicted on his people as well as on President Smith, was
the writer, who immediately forwarded a protest with a
clipping from a non-"Mormon" Utah paper correcting the
false report. Others wrote to him on the same subject, but
no satisfactory correction was ever made. This was very un-
christianlike conduct; surely not the part of a prophet of the
Lord ! It is true, that in a later editorial he quoted a portion
of the remarks of President Joseph F. Smith delivered at
that conference, but without apology or correction for bear-

134 THE DOCTRINES OF JOSEPH SMITH.

ing false witness- This is the comment following the brief
extract he saw fit to give :

"We give these extracts from President Joseph F. Smith's
talk on the afternoon of March 19, 1905, on the subject of reve-
lation, as they contain the statements on which the charge is
based that he contradicted and denied what he testified to be-
fore the Territorial (Investigation) Committee, offering no
comment upon them, leaving those who read them to judge of
them without the bias of an expression from us."

Surely his sense of fairness after making such an accus-
ation, should have demanded of him more than this.

The following letter, which, under the circumstances, is
worthy of producing, was forwarded to him also requesting
that justice be done, but it was ignored absolutely:

Salt Lake City, April 5, 1905.
Joseph Smith, Esq.,

^Editor, "The Saints' Herald/'
Lamoni, Iowa.

My Dear Sir:

I was very greatly surprised to notice in the issue of the
"Herald" of March 29, 1905, your editorial entitled, "Who Make
and Love a Lie." I am surprised because of the plainly im-
plied accusation that President Joseph F. Smith is a maker and
lover of lies. I am surprised because of the unfairness of the
article referred to which will take for granted the statement
of a man's bitterest foe and place that statement before his
people, commenting upon it as if it were an admitted fact, with-
out one word of explanation from the person so wickedly ac-
cused, or a single effort to present both sides. I am surprised
because such an article appears in a periodical which is the or-
gan of a religious organization claiming to have sprung out
of the work founded by the great prophet who, "came up through
much tribulation," and who was misrepresented through all his
days upon the earth.

"I am surprised that a man whose early years were spent
in the sorrows and privations incident to the persecutions suf-
fered by a father whose whole life was spent in sorrow and
affliction, in consequence of the false testimony borne against
him and the constant misrepresentation of his mission, should
allow himself to pass judgment upon another before hearing
his defense, and finding him guilty of "an unfortunate and un-
wise thing," forgetting the wise proverb, "He who judgeth a
matter before he heareth it, is not wise."

"WHO MAKE AND LOVE A LIE." 135

"It is true, the article begins with the expression— '7/ Presi-
dent Joseph F. Smith has stated in public," etc., etc but the
remainder of the article clearly assumes that it is sure that he
did so state, as note: "but, when the President publicly states
that he lied when he gave his evidence/ * * * those who
(previously) admired him. * * * * cannot admire him as a
confessed perjurer.

"President Joseph F. Smith has never stated in public nor
in private that he lied when he gave his evidence or at any
other time, and he is not a confessed, nor any other kind of
a perjurer, and I must repeat that I am surprised that any man
claiming to be fair, and to be an example of truthfulness, should
follow in the steps of men who indeed "love and make lies,"
as you well know.

"Does it occur to you that there is anything in the nature
of loving a lie when a person repeats the lies of others and takes
pleasure in assuming the false accusations are true? — or that
there is anything in the nature of 'making a lie' when a person
takes the lying testimony of a man's foes and places it before
his people without giving; them the opportunity of judging the
matter by knowing both sides?

"It was by such specious falsehoods that the life of the
Prophet Joseph was repeatedly placed in danger. It was by
such false testimony that the Son of Man was condemned by
the Priests, the Rabbis, the Scribes and the Pharisees.

"You ask, 'What can honorable men, in or out of the
Church, think of such a man?'

"Let me say in reply to your question: — honorable men
and men of wisdom, who love the truth, in or out of the
Church, seek to know the truth before joining with the rabble
in the cry, 'Crucify him! Crucify him!' and such men, who
know the facts, and who love not a He, but love the truth and
the Lord its maker, honor and revere the man whom your
article so subtly defames. They know him to be an upright,
true, pure, honorable man, whose simple life has been before
his people all his days, whose heart is true, whose tongue is
true, whose courage is undaunted, whose faith is unshaken, and
who is, in all respects, worthy of the love, confidence and sup-
port of the people of the living God.

"In order that you may not fall under the dreadful charge
of 'Loving and Making a Lie/ will you publish, for the infor-
mation of the readers of the 'Herald/ the other side of this
matter if it is furnished you?

"It is not my habit to take up matters of this kind, and if
these accusations had been made against myself, I should never
have noticed them, but knowing what a great injustice your
article does to a good and noble man— my true friend and
brother— I felt impelled to call your attention to it, in the hope

136 THE DOCTRINES OF JOSEPH SMITH.

that your sense of fairness would cause you to do simple justice,
and not join in the hue and cry of those who 'Make and Love
a Lie.' "

Yours truly,
Thomas Hull."

He failed absolutely, when the evidence was furnished
him, to justly, honorably, make the matter right. There is
some degree of commendation due the man who maligns
another if he is willing to make amends, and we can honor
a man who will correct an error when he discovers that fact
and is willing to make full satisfaction ; but little respect can
be had for one who, after wronging another, will not attempt
to light it when he learns he is wrong. Abraham Lincoln
said in his debate with Douglas, that there was a moral
rule, 'That persons who tell what they do not know to be
true, falsify as much as those who knowingly tell false-
hoods." We leave the matter in the hand of a Just Judge,
who will judge all men according to their works.

WHO ORDAINED BRIGHAM YOUNG.

The following is from the Deseret News, May n, 1907.

A correspondent writing from Parker, Idaho, requests
a reply, through the columns of the "News" to the question,
"By whom was President Young ordained to the Presidency
of the Church?" It appears that the emissaries of the Re-
organite Church have discovered in that question a fruitful
source of sophistical controversy, and that they are tri-
umphantly asking it wherever they go.

The proper reply is, he was ordained by the Prophet
Joseph to that calling, when the Prophet, prompted by the
Holy Spirit, conferred upon the Twelve Apostles the power
and authority, he himself had received. The following state-
ment of facts by Elder Joseph F. Smith, Jr., can be verified
by the authentic records of the Church :

"The Prophet Joseph earnestly desired that his brother
Hyrum should live to succeed him in the Presidency of the
Church. In the year 1841, by command of the Lord, he
ordained him to this exalted position, as is quite evident from

"WHO ORDAINED BRIGHAM YOUNG?" 137

the following, Section 124, verses 94-5, of the Doctrine and
Covenants :

"And from this time forth I appoint unto him (Hyrum
Smith) that he may be a prophet, and a seer, and a revelator
unto my Church as well as my servant Joseph.

"That he may act in concert also with my servant Joseph,
and that he shall receive counsel from my servant Joseph, who
shall show unto him the keys whereby he may ask and re-
ceive, and be crowned with the same blessing and glory, and
honor, and Priesthood, and gifts of the Priesthood, that one**
were put upon him that was my servant Oliver Cowdery."

From this revelation we learn that the Lord appointed
Hyrum Smith both as Patriarch and to act in concert with
his brother Joseph in the Presidency of the Church. In ac-
cordance with this revelation, Hyrum was so ordained Jan-
uary 24, 1841. This was not in the sense of a counselor to
Joseph, for at this very appointment Hyrum was removed
as counselor to the President and William Law was or-
dained in his stead.

Joseph and Hyrum continued to so act from this time
forth until their martyrdom, June 27, 1844. Shortly before
the martyrdom the Prophet tried with all his power to per-
suade Hyrum not to accompany him to Carthage, knowing
full well the fate that awaited them there. Had Hyrum
stayed behind, and thereby remained in mortality, he would,
by virtue of his position and ordination received in 1841,
have become the president of the Church. His brother in- £
tended that this should be (Times and Seasons, 5 : 683)f
but through his faithfulness to, and love for, his brother,
Hyrum fell a martyr before the Prophet Joseph did.

Now mark ! The Lord, who knew that Hyrum should
receive a martyr's crown at Carthage, in the winter of 1843-
4, commanded the Prophet to confer upon the heads of the
Twelve Apostles, every key, power, and principle, that the
Lord had sealed upon his head. The Prophet declared that
he knew not why, but the Lord commanded him to endow
the Twelve with these keys and Priesthood, and after it
was done, he rejoiced very much, saying in substance, "Now,
if they kill me, you have all the keys and all the ordinances
and you can confer them upon others, and the powers of

<> u

138 THE DOCTRINES OF JOSEPH SMITH.

Satan will not be able to tear down the kingdom as fast as
you will be able to build it up, and upon your shoulders
will the responsibility of leading this people rest." (Times
and Seasons, 5 : 651). <2- VM<>« <*^ n/A^^.M^ l2 *i*

In this manner the Prophet ordained the Twelve Apos-
tles, which body constitutes the second quorum of the
Church, equal in authority with the First Presidency. (Doc.
& Cov., 107 : 23-24) with the keys of the kingdom, Brigham
Young was president of the Twelve, and upon him devolved
the duty of presiding.

Therefore, after the death of Joseph and Hyrum Smith,
the Twelve assumed by authority of their office, the duty
to preside over the Church. Later, when through revela-
tion the quorum of the First Presidency was reorganized
with three presidents— Brigham Young and Counselors Heb-
er C. Kimball and Willard Richards, they claimed, and
rightfully, that since they were ordained under the hands
of Joseph Smith and from him had received all the keys
and powers of the Priesthood which the Prophet held, it
would have been superfluous to have been ordained again.
They were in this capacity, however, set apart and sustained
by the unanimous vote of the Saints, which was essential to
make such ordination of force in the Church.

There is an abundance of testimony to prove that the
Prophet did so ordain the Twelve, some of which,
found in the Times and Seasons, volume 5, pageC£51^664,
and 698; also in the Millennial Star, volume 10, page

We repeat that Brigham Young received all the keys,
powers, authority and Priesthood, that were held by Joseph
Smith, that enabled him to preside over the High Priesthood,
from the Prophet Joseph Smith in Nauvoo in the winter of
1843-4."

This important question was settled long ago by the
entire body of the Saints who accepted the leadership of the
Twelve, after the departure of the Prophet and Patriarch,
and sustained President Young in his office. It was settled
by the approval of the Almighty of the marvelous work He
accomplished, and which could not have been done without
divine aid and guidance. To ascribe the mighty deeds Brig-
ham Young performed through the power of the divine

"WHO ORDAINED BRIGHAM YOUNG?" 139

Spirit which rested upon him, to the spirit that is the origin-
ator of succession, rebellion, apostasy, and falsehood, is to
come dangerously near blasphemy. What is it but a repe-
tition of the sin of the adversaries of our Lord who, al-
though they knew that "no man can do the miracles that
thou doest, except God be with him*' (John 3:2): yet
proclaimed to the people: "He hath an unclean spirit/'
(Mark 3:30). What is it but to assail the disciple with a
weapon that was in vain directed against the Master ? There
was some excuse for difference of opinion on the subject
of succession, immediately after the martyrdom, because the
people were not in possession of full information, but there
is no excuse now. To use a familiar illustration: At
the time of an election citizens are expected to have dif-
ferent opinions as to candidates for office ; they are expected
to work for those whose views and principles they support.
But when the question is settled at the polls, loyalty demands
that all accept the verdict and work together for the com-
mon interests of the community. The body of the Latter-
day Saints having accepted, as guided by the Holy Spirit,
the leadership of the Twelve, there was no longer any valid
reason for seeking the leadership of other shepherds.

The trouble with some of our "Reorganized" brethren
is that they look upon the members of the Church as a
flock of sheep, that, like other property, can be inherited.
This is entirely contrary to the fundamental principles of the
Gospel. The Church' belongs to Christ. The leaders and
officers are the servants of the Lord and the people of the
Lord. It follows that the Lord raises up whoever He pleas-
es, to perform the services necessary from time to time.
Brigham Young was every way equipped for the peculiar
work needed during his time. Who could have done what
he did ? Sidney Rigdon ? Lyman Wight ? James J. Strang
Or the founders of the so-called "Reorganized Church?
Let the reader reflect on the facts history records and then
decide for himself, remembering that every tree is known by
its fruit.

11

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